Ética y bioética en el mundo científico: una revisión integradora de la literaturaEthics and Bioethics in the Scientific World: An Integrative ReviewThis paper studies the reality of ethical and bioethical issues in the scientific world through an integrative literature review of articles included in three databases. Seven terms from the thesaurus Health Sciences Descriptors were used, from which three combinations were elaborated and used in the three databases. After applying inclusion requirements, a total of 18 articles were selected. Certain misconducts, (...) particularly plagiarism, falsification and data fabrication, have been showing an increasing behavior, which requires more stringent measures in order to control such phenomenon and maintain scientific credibility before society and authorities.Para citar este artículo / To reference this article / Para citar este artigoSouza-Júnior EV, Rosa RS, Guedes TP, Silva CS, Ribeiro DB, Balbinote FS, Souza DF, Teixeira RB, Silva-Filho BF, Sawanda NO. Ética e bioética no mundo científico: uma revisão integrativa. Pers bioet. 2020;24:151-165. DOI: https://doi.org/10.5294/pebi.2020.24.2.3Recibido: 30/06/2020Aceptado: 28/07/2020Publicado: 27/11/2020. (shrink)

Este livro inclui as palestras apresentadas no XIII Congresso Internacional de Estética, ocorrido em Belo Horizonte em outubro de 2017, cujo título, “Os fins da arte”, explora o duplo sentido do termo “fim” que, polissêmico, indica término, conclusão e epílogo, assim como o propósito, a meta, o objetivo, a motivação, e ainda o limite e a decadência. O uso plural desse termo amplifica, ainda, suas possibilidades de interpretação. Os textos deste livro mostram de modo evidente o quanto a questão do (...) “fim” contribui de maneira estratégica para pensar a arte durante o último século e o início deste. O livro conta com textos dos filósofos e filósofas da arte Márcia Ferreira Gonçalves, Gunter Gebauer, Rosa Gabriella Gonçalves, Giorgia Cecchinato, Alessandro Bertinetto, Cliff Hill Kormann, Rodrigo Duarte, Rita Velloso e do filósofo francês David Lapoujade, um dos principais nomes da filosofia na atualidade. (shrink)

Heidegger, Lukacs and Heller confronted the “crisis” of modernity already at the beginning of their own paths of thinking and asked how to address it. Lukacs did never completely lose faith in politics, whereas Heidegger and Heller only briefly leant on a party to direct the course of history. Heidegger and Lukacs described modem life as an “unowned” existence occasioned by the metaphysics’ “forgetfulness of Being” and the “reification of consciousness” in the late capitalism respectively. Whilst Heidegger entrusted the task (...) of preparing a “turning” to the thinking of the truth of Being and Lukacs assigned materialistic dialectic to undertake a revolution, Heller worked out an ethics of responsibility that can both keep under control the modernity’s “dark side” and make again fruitful in today’s multicultural society the main achievement of the modem age, that is, freedom. (shrink)

This paper advances the view that the history of philosophy is both a kind of history and a kind of philosophy. Through a discussion of some examples from epistemology, metaphysics, and the historiography of philosophy, it explores the benefit to philosophy of a deep and broad engagement with its history. It comes to the conclusion that doing history of philosophy is a way to think outside the box of the current philosophical orthodoxies. Somewhat paradoxically, far from imprisoning its students in (...) outdated and crystallized views, the history of philosophy trains the mind to think differently and alternatively about the fundamental problems of philosophy. It keeps us alert to the fact that latest is not always best, and that a genuinely new perspective often means embracing and developing an old insight. The upshot is that the study of the history of philosophy has an innovative and subversive potential, and that philosophy has a great deal to gain from a long, broad, and deep conversation with its history. (shrink)

Drawing inspiration from a well-attested historical tradition, I propose an account of cognition according to which knowledge is not only prior to belief; it is also, and crucially, not a kind of belief. Believing, in turn, is not some sort of botched knowing, but a mental state fundamentally different from knowing, with its own distinctive and complementary role in our cognitive life. I conclude that the main battle-line in the history of epistemology is drawn between the affirmation of a natural (...) mental state in which there is a contact between ‘mind’ and ‘reality’ and the rejection of such a natural mental state. For the former position, there is a mental state which is different in kind from belief, and which is constituted by the presence of the object of cognition to the cognitive subject, with no gap between them. For the latter position, all our cognition is belief, and the question becomes how and when belief is permissible. (shrink)

This paper proposes a formal top-level model of explaining the outputs of machine-learning-based decision-making applications and evaluates it experimentally with three data sets. The model draws on AI & law research on argumentation with cases, which models how lawyers draw analogies to past cases and discuss their relevant similarities and differences in terms of relevant factors and dimensions in the problem domain. A case-based approach is natural since the input data of machine-learning applications can be seen as cases. While the (...) approach is motivated by legal decision making, it also applies to other kinds of decision making, such as commercial decisions about loan applications or employee hiring, as long as the outcome is binary and the input conforms to this paper’s factor- or dimension format. The model is top-level in that it can be extended with more refined accounts of similarities and differences between cases. It is shown to overcome several limitations of similar argumentation-based explanation models, which only have binary features and do not represent the tendency of features towards particular outcomes. The results of the experimental evaluation studies indicate that the model may be feasible in practice, but that further development and experimentation is needed to confirm its usefulness as an explanation model. Main challenges here are selecting from a large number of possible explanations, reducing the number of features in the explanations and adding more meaningful information to them. It also remains to be investigated how suitable our approach is for explaining non-linear models. (shrink)

This paper aims to show that a proper understanding of what Leibniz meant by “hypercategorematic infinite” sheds light on some fundamental aspects of his conceptions of God and of the relationship between God and created simple substances or monads. After revisiting Leibniz’s distinction between (i) syncategorematic infinite, (ii) categorematic infinite, and (iii) actual infinite, I examine his claim that the hypercategorematic infinite is “God himself” in conjunction with other key statements about God. I then discuss the issue of whether the (...) hypercategorematic infinite is a “whole”, comparing the four kinds of infinite outlined by Leibniz in 1706 with the three degrees of infinity outlined in 1676. In the last section, I discuss the relationship between the hypercategorematic infinite and created simple substances. I conclude that, for Leibniz, only a being beyond all determinations but eminently embracing all determinations can enjoy the pure positivity of what is truly infinite while constituting the ontological grounding of all things. (shrink)

Criticisms of the “container” model of pregnancy picturing female and embryo as separate entities multiply in various philosophical and scientific contexts during the last decades. In this paper, we examine how this model underlies received views of pregnancy in evolutionary biology, in the characterization of the transition from oviparity to viviparity in mammals and in the selectionist explanations of pregnancy as an evolutionary strategy. In contrast, recent evo-devo studies on eutherian reproduction, including the role of inflammation and new maternal cell (...) types, gather evidence in favor of considering pregnancy as an evolved relational novelty. Our thesis is that from this perspective we can identify the emergence of a newhistoricalindividual in evolution. In evo-devo, historical units are conceptualized as evolved entities which fulfill two main criteria, their continuous persistence and their non-exchangeability. As pregnancy can be individuated in this way, we contend that pregnant females are historical individuals. We argue that historical individuality differs from, and coexists with, other views of biological individuality as applied to pregnancy (the physiological, the evolutionary and the ecological one), but brings forward an important new insight which might help dissolve misguided conceptions. (shrink)

This contribution discusses Leibniz’s conception of the Christian church, his life-long ecumenical efforts, and his stance toward religious toleration. Leibniz’s regarded the main Christian denominations as particular churches constituting the only one truly catholic or universal church, whose authority went back to apostolic times, and whose theology was to be traced back to the entire ecclesiastical tradition. This is the ecclesiology which underpins his ecumenism. The main phases and features of his work toward reunification of Protestants and Roman Catholics, and (...) unification of Protestant churches are briefly explored, before turning to the issue of religious toleration. It is argued that a remarkably inclusive conception of toleration can be gleaned from a broad sample of Leibniz’s writings and correspondence. It is thanks to the philosophical and theological grounds of this conception that toleration can in principle be extended, for Leibniz, to all men and women of good will, including non-Christians, pagans, and atheists. (shrink)

Throughout his long intellectual life, Leibniz penned his reflections on Christian theology, yet this wealth of material has never been systematically gathered or studied. This book addresses an important and central aspect of these neglected materials—Leibniz’s writings on two mysteries central to Christian thought, the Trinity and the Incarnation. -/- From Antognazza’s study emerges a portrait of a thinker surprisingly receptive to traditional Christian theology and profoundly committed to defending the legitimacy of truths beyond the full grasp of human reason. (...) This view of Leibniz differs strikingly from traditional perceptions of the philosopher as a “hard” rationalist and quasi-deist. Antognazza also sets Leibniz’s writings in the context of the important theological controversies of his day. (shrink)

What are intuitions? Do they exist as distinctive mental states? Do they have an epistemic function? Can we discern specific features that characterize intuitions? Questions like these are widely d...

In this paper I argue that, in Leibniz’s mature metaphysics, primary matter is not a positive constituent which must be added to the form in order to have a substance. Primary matter is merely a way to express the negation of some further perfection. It does not have a positive ontological status and merely indicates the limitation or imperfection of a substance. To be sure, Leibniz is less than explicit on this point, and in many texts he writes as if (...) primary matter were a positive constituent of a substance. It seems to me, however, that the view most in keeping with the thrust of his mature philosophical system is that captured by a striking remark of 1695: “Materia rerum est nihilum: id est limitatio [The matter of things is nothing: that is, limitation].” This becomes especially apparent in texts showing that Leibniz’s conception of primary matter corresponds to his conception of creaturely limitation. I start by discussing the notion of primary matter in the scholastic tradition. I then show that although Leibniz places the scholastic terminology of primary matter at a crucial juncture of his metaphysics, he thinks of primary matter in a way which significantly deviates from earlier scholastic views. I conclude that despite his adoption of distinctive terminology of Aristotelian scholasticism, instead of holding a broadly Aristotelian concept of primary matter as the ultimate subject of inherence, Leibniz thinks of primary matter according to a Neoplatonic blue-print in which matter is non-being, privation, mere absence of perfection. (shrink)

A number of experiences have demonstrated how digital solutions are effective in improving quality of life (QoL) and health outcomes for older adults. Smart Health Age-Friendly Environments (SHAFE) is a new concept introduced in Europe since 2017 that combines the concept of Age-Friendly Environments with Information Technologies, supported by health and community care to improve the health and disease management of older adults and during the life-course. This chapter aims to provide an initial overview of the experiences available not only (...) in Europe, based on the research work of the participants of the International Interdisciplinary Network on Health and Well-being in an Age-Friendly Digital World (NET4Age-Friendly), which could be of interest to preventive, health and social authorities. The chapter reports good practices, pain points, and bottlenecks that may require a collaborative, interdisciplinary research approach to facilitate the transformations towards smart, sustainable, health and age-friendly cities and communities. (shrink)

Research in psychology clearly shows that implicit biases contribute significantly to our behaviour. What is less clear, however, is whether we are responsible for our implicit biases in the same way that we are responsible for our explicit beliefs. Neil Levy has argued recently that explicit beliefs are special with regard to the responsibility we have for them, because they unify the agent. In this paper we point out multiple ways in which implicit biases also unify the agent. We then (...) examine Levy’s claim that the assertibility of explicit beliefs means that they have a unique way of unifying the agent by being available for syntactical operations. We accept that syntactical operations are important, but worry that they are less straightforwardly connected to the unification of agents than Levy claims. (shrink)

This contribution discusses Leibniz’s conception of faith and its relation to reason. It shows that, for Leibniz, faith embraces both cognitive and non-cognitive dimensions: although it must be grounded in reason, it is not merely reasonable belief. Moreover, for Leibniz, a truth of faith (like any truth) can never be contrary to reason but can be above the limits of comprehension of human reason. The latter is the epistemic status of the Christian mysteries. This view raises the problem of how (...) it can be determined whether a doctrine above the full grasp of human reason does or does not imply contradiction. The notion of ‘presumption’ and the ‘strategy of defence’ are presented and discussed as Leibniz’s way to tackle this issue. Finally, the article explores the ‘motives of credibility’ which, according to Leibniz, can and should be produced to uphold the credibility of a putative divine revelation, including his account of miracles. (shrink)

"This handbook is currently in development, with individual articles publishing online in advance of print publication. At this time, we cannot add information about unpublished articles in this handbook, however the table of contents will continue to grow as additional articles pass through the review process and are added to the site. Please note that the online publication date for this handbook is the date that the first article in the title was published online. For more information, please read the (...) site FAQs." -- website. (shrink)

This paper explores the question of Leibniz’s contribution to the rise of modern ‘science’. To be sure, it is now generally agreed that the modern category of ‘science’ did not exist in the early modern period. At the same time, this period witnessed a very important stage in the process from which modern science eventually emerged. My discussion will be aimed at uncovering the new enterprise, and the new distinctions which were taking shape in the early modern period under the (...) banner of the old Aristotelian terminology. I will argue that Leibniz begins to theorize a distinction between physics and metaphysics that tracks our distinction between the autonomous enterprise of science in its modern meaning, and the enterprise of philosophy. I will try to show that, for Leibniz, physics proper is the study of natural phenomena in mathematical and mechanical terms without recourse for its explanations to metaphysical notions. This autonomy, however, does not imply for Leibniz that physics can say on its own all that there is to be said about the natural world. Quite the opposite. Leibniz inherits from the Aristotelian tradition the view that physics needs metaphysical roots or a metaphysical grounding. For Leibniz, what is ultimately real is reached by metaphysics, not by physics. This is, in my view, Leibniz’s chief insight: the new mathematical physics is an autonomous enterprise which offers its own kind of explanations but does not exhaust what can (and should) be said about the natural world. (shrink)

O objetivo deste estudo é apresentar uma revisão sistemática da literatura acerca da aplicação de virtudes intelectuais no contexto da prática educacional. Para o levantamento dos artigos científicos foram consultadas oito bases de dados consideradas as mais relevantes devido ao rigor científico e reconhecimento da qualidade de produção. A partir dos critérios de inclusão e exclusão foram selecionados cinco artigos científicos para serem avaliados. Nos resultados obtidos foi possível verificar a escassez de produção científica na temática, especialmente no Brasil, visto (...) que as produções, em sua maioria, são internacionais. As discussões acerca do ensino de virtudes intelectuais ainda possuem muitas divergências e lacunas, o que é normal, considerando seu pouco tempo de existência. (shrink)

This paper is concerned with an enquiry into male sex offenders' understanding of masculinity to establish whether there exists a link between their view of masculinity and their sexual offending behaviour. The enquiry concerned twenty-five sexual offenders serving prison sentences. A short discussion follows and it is suggested that a sexuality and spirituality support group could be piloted within the prison context in order to give sex offenders a new perspective on how to be male in an evolving and flexible (...) way by meaningful relationship. (shrink)

The category of metaphysical evil introduced by Leibniz appears to cast a sinister shadow over the goodness of creation. It seems to imply that creatures, simply in virtue of not being gods, are to some degree intrinsically and inescapably evil. After briefly unpacking this difficulty and outlining a recent attempt to deal with it, this paper returns to the texts to propose a novel and multilayered understanding of Leibniz’s category of metaphysical evil by reading it against the backdrop of the (...) traditional typologies of evil with which he was unquestionably familiar. It comes to the conclusion that metaphysical evil plays two key roles for Leibniz. First, it captures what Aquinas and especially Suarez meant by ‘natural evil’. Contrary to the common assumption that it is Leibniz’s category of physical evil that holds the place of natural evil, the paper shows that Leibniz’s physical evil corresponds to Augustine’s category of evil of punishment for sin whereas natural evil – intended as a kind of evil which is not related to moral responsibility -- is subsumed under metaphysical evil. Secondly, the category of metaphysical evil covers also the notion of original creaturely imperfection. In classifying creaturely limitation as a kind of evil Leibniz breaks from the Augustinian-Thomist-Scholastic tradition and its distinction between negatio and privatio. On the other hand, notwithstanding this important break, Leibniz’s notion of metaphysical evil is intended to account for something which is firmly within the broadly Augustinian-Scholastic tradition, namely the ascription to all creatures of a limitation that stems from their being created ex nihilo. Finally, the paper returns a verdict of non-guilty to the charge that Leibniz’s metaphysical evil implies that creatures qua creatures are to some extent necessarily intrinsically evil. More generally, in typical Leibnizian fashion, the notion of metaphysical evil will appear to be a complex mix of indebtedness to tradition and bending of received doctrines into something significantly different. (shrink)

As one might expect, throughout his life Leibniz assumed an attitude of religious toleration both ad intra (that is, toward Christians of other confessions) and ad extra (that is, toward non-Christians, notably Muslims). The aim of this paper is to uncover the philosophical and theological foundations of Leibniz’s views on this subject. Focusing in particular on his epistolary exchange with the French Catholic convert Paul Pellisson-Fontanier, I argue that neither toleration ad intra nor toleration ad extra is grounded for Leibniz (...) in indifference toward the content of revealed religion. On the contrary, Leibniz remained convinced of the objective truth of the Christian religion as it is handed down by the millennia-old tradition of the truly universal church. In his view, reasons internal to the very nature of salvation and to the conception of God and man explicitly contained in or, at least, in accord with this tradition present religious toleration as the only justifiable answer to the differences among religions. (shrink)

Aristotle’s influence on D’Arcy Thompson was praised by Thompson himself and has been recognized by others in various respects, including the aesthetic and normative dimensions of biology, and the multicausal explanation of living forms. This article focuses on the relatedness of organic forms, one of the core problems addressed by both Aristotle’s History of Animals (HA), and the renowned chapter of Thompson’s On Growth and Form (G&F), “On the Theory of Transformations, or the Comparison of Related Forms.” We contend that, (...) far from being an incidental inspiration stemming from Thompson’s classicist background, his translation of HA played a pivotal role in developing his theory of transformations. Furthermore, we argue that Thompson’s interpretation of the Aristotelian method of comparison challenges the prevailing view of Aristotle as the founder of “typological essentialism,” and is a key episode in the revision of this narrative. Thompson understood that the method Aristotle used in HA to compare animal forms is better comprehended as a “method of transformations,” leading to a morphological arrangement of animal diversity, as opposed to a taxonomical classification. Finally, we examine how this approach to the relatedness of forms lay the foundation for a causal understanding of parts and their interconnections. Although Aristotle and Thompson emphasized distinct types of causes, we contend that they both differ in a fundamental sense from the one introduced by Darwin’s theory of natural selection, which was formulated as a solution to the species problem rather than the form problem. We conclude that Thompson’s interpretation of Aristotle’s approach to form comparison has not only impacted contemporary scholarship on Aristotle’s biology, but revitalized a perspective that has regained significance due to the resurgence of the problem of form in evo-devo. (shrink)

The issue discussed in this paper is as topical today as it was in the early modern period. The Reformation presented with heightened urgency the question of how to relate the system of beliefs and values regarded as fundamental by an established political community to alternative beliefs and values introduced by new groups and individuals. Through a discussion of the views on toleration advanced by some key early modern thinkers, this paper will revisit different ways of addressing this problem, focusing (...) on the relationship between truth and toleration. The comparison between different proposals in their historical and political contexts, will reveal a variety of understandings of toleration and of models for its promotion. These understandings will be shown to be grounded in different conceptions of religious belief, of its relation to truth, and of human reason’s ability to reach it. They will provide a map of possible models for addressing conflict in a pluralist world from which lessons of enduring relevance can be learnt. The upshot of the paper is that, from a theoretical point of view, the culprit in intolerance is not in itself belief in some objective truth. Some of the common assumptions about the denial of religious truth or the reduction of religious truth to a minimal creed as the best paths to universal toleration will be challenged. Likewise, the narrative centred on England and France which has led to the celebration of the heroes of a supposedly ‘universal’ toleration that still manages to exclude millions of people will be shown to be in need of significant revision. After discussing approaches based on the rights of the individual conscience and on the unknowability of religious truths above human reason, the paper will finally investigate whether grounds for a general and principled theory of toleration can be found in religious truth itself and, following the tradition of natural law, in some universal truth discoverable by natural reason. (shrink)

This contribution discusses Leibniz’s views on key Christian doctrines which were surrounded, in the early modern period, by particularly lively debates. The first section delves into his defence of the Trinity and the Incarnation against the charge of contradiction, and his exploration of metaphysical models capacious enough to accommodate these mysteries. The second section focuses on the resurrection and the Eucharist with special regard to their connections with Leibniz’s metaphysics of bodies. The third section investigates Leibniz’s position on predestination, grace, (...) salvation, and damnation. It comes to the conclusion that salvation, for Leibniz, does not ultimately depend on believing a set of true doctrines, but on a practical attitude: the love of God above all things. Leibniz’s theology is thus fundamentally a theology of love which is ultimately practical, and tries to be both universalist and Christian. (shrink)

This paper explores the development of Leibniz’s metaphysics of the Incarnation in the context of his philosophy. In particular it asks to what extent Leibniz’s repeated endorsement of the traditional analogy between the union in humankind of soul (mind) and body, and the union in Christ of divine and human natures, could be accommodated by his more general metaphysical doctrines. Such an investigation highlights some of the deepest commitments in Leibniz’s theory of substance as well as detect in it some (...) unresolved tensions. The paper comes to the conclusion that puzzling points of Leibniz’s metaphysics of the Incarnation, rather than being problems specific to his theology, uncover tensions in his theory of substance as such – tensions converging on the vexed question of whether there can or cannot be genuine corporeal substances in Leibniz’s mature philosophy. (shrink)

The last ten years have seen particularly strong changes in corporate social responsibility (CSR), with the introduction of new instruments such as the UnitedNations Global Compact (UNGC) in 2000 and the Global Reporting Initiative (GRI) Sustainability Reporting Guidelines in 1998. These instruments propose voluntary tools to address CSR. In November 2010, the International Organization for Standardization (ISO) released the new social responsibility guidance under ISO 26000. It is important to understand the contribution of ISO 26000 to already existing CSR instruments (...) and the connections between them. This article discusses whether companies need ISO 26000 if they already implemented UNGC and GRI: is there redundancy or complementarity? (shrink)

El artículo forma parte de un proyecto de investigación dirigido a la orientación profesional. Su objetivo consistió en proponer un modelo de formación de actitudes profesionales pedagógicas de los docentes de la Educación Superior cubana. El modelo incluyó tres subsistemas: proyección, contextualización y problematización actitudinal pedagógica. De igual forma se definieron los conceptos situación educativa, ayuda profesional y actitudes pedagógicas, los que distinguen el modelo propuesto del enfoque tradicionalmente asumido en la formación de actitudes. Dentro de las actitudes profesionales descritas (...) se encuentran la interdisciplinaria, la colaborativa y la de visión personal profesional. Se describió cómo deben trabajar los colectivos de carreras y de años para influir positivamente en la formación integral de la personalidad de los estudiantes y en particular en la formación de actitudes. The article is part of a research project aimed at vocational guidance. Its objective was to propose a training model of pedagogical professional attitudes for Cuban Higher Education teachers. The model included three subsystems: projection, contextualization and pedagogical attitude problems. Concepts like educational situation, professional help and educational attitudes were defined; they distinguish the model from the approach traditionally assumed in the formation of attitudes. The professional attitudes described include the interdisciplinary, the collaborative and professional personal vision. It was described how collectives should work to positively influence students formation of personality particularly, the formation of attitudes. (shrink)