En este artículo, intentamos demostrar en qué medida la teoria platónica de lo escrito –cuyas reglas se encuentran, principalmente, en la parte conclusiva del Fedro y en el excursus filosófico de la Carta VII– sea instrumento fundamental para la comprensión de la estructura compositiva del Teeteto. Siendo esto así, reconstruimos, en perspectiva prosopográfica y en armonía con aquellas reglas –según las cuales el mensaje filosófico debe adecuarse a la capacidad de aprehensión del deuteragonista– los perfiles de los personajes centrales del (...) Teeteto, determinando sus funciones teatrograficas en el interior del diálogo. Palabras clave: República; Teeteto; Prosografía; Drama; InterpretaciónIn this paper we attempt to show to what extent the Platonic theory of the written –which rules are, mainly, in the conclusive part of Phaedrus and the philosophical excursus of Letter VII– is a fundamental tool to understand Theaetetus’s structure. This being so, we reconstruct, in a prosopographic perspective, and in harmony with those rules –according to which the philosophical message must fit the deuteragonist’s apprehension ability– the profiles of Theaetetus’s central characters, determining their theatreographic functions in the dialogue. Keywords: Republic; Theaetetus; Prosopography; Drama; Interpretation. (shrink)

Diz Cornford que o diálogo Parmênides inicia “a série das obras nas quais Platão pela primeira vez confronta a sua própria doutrina com os principais sistemas dos predecessores e a submete a um exame crítico”. Sim, mas é ainda mais: a reconstrução do diálogo à luz do método hermenêutico de Tübingen-Milão nos leva a colher a estrutura na qual se entrecruzam as visões ontológicas em três níveis, do mundo físico às Ideias e das Ideias aos Princípios primeiros. O elemento-chave do (...) desenvolvimento estrutural não apenas teorético, mas também dramático, é o vínculo que se interpõe entre as duas partes do diálogo. Apenas a unidade entre as duas partes torna plausível e justificável o percurso dialético registrado no texto, como tentar-se-á evidenciar. A primeira parte do Parmênides traz a teoria das Ideias, mas abre mão de uma protologia. Não obstante isso, uma visão completa do texto põe em jogo o Uno e o/s Outro/Outros, fundamentos dos Princípios supremos. Buscar-se-á trazer à luz aqui os nexos estruturais da argumentação que nos leva a uma visão totalizante da realidade em Platão. (shrink)

Neste artigo, submetendo a breve análise a digressáo sobre a maiêutica “socrática”, tentamos demonstrar em que medida a escolha dos personagens do Teeteto de Platáo determina a natureza do debate desenvolvido ali. Inspirados pelo critério hermenêutico da escola de Tübingen-Miláo , julgamos que a recomposiçáo dos perfis dramático-biográficos daqueles personagens, em plena harmonia com a teoria do escrito-jogo de Platáo apresentada na parte conclusiva do Fedro e completada, em seu aspecto dramático-compositivo pelo livro III da República , seja elemento central (...) para um correto ajuste de perspectiva a partir da qual deve-se ler o diálogo. Nesta sede, recorremos também a alguns passos do tratado matemático exposto no VII livro da República de Platáo, texto fundamental para a reconstruçáo dramática dos personagens do Teeteto e, por via de consequência, para uma correta justificaçáo da leitura que propomos. (shrink)

The aim of this article is to revisit Clement of Alexandria’s Paedagogus 2.5.45-8 discussing whether Clement holds a moderate position οf laughter or, like most early Christians, tends to an “antigelastic” position. Some scholars, such as Stephen Halliwell and Laura Rizzerio, have concluded that Clement holds an intermediate position between an optimistic approach to laughter and its condemnation. However, in this essay we argue that while Clement’s position is not a straightforward antigelastic one, his apparent acceptance of laughter is so (...) narrow that his moderate view ends up being compromised. Ultimately, he is strongly inclined to condemn laughter and to prescribe an ascetic life devoid of laughter. (shrink)

Background Euthanasia is a controversial practice in many countries. Since Spain’s Euthanasia Law came into effect on March 24, 2021, healthcare providers have faced a new challenge since they must inform patients, provide care, accompany them, and implement the law. It also represents a new stumbling block at universities, which must adapt to regulatory changes and educate future professionals accordingly. Little is known about the attitude of nursing students in Spain toward euthanasia since this law was implemented. Objective This study (...) aims to answer the following research questions: What is the attitude of nursing students toward euthanasia? What factors influence this attitude? Research design A cross-sectional study was conducted using an online questionnaire. Participants and research context The study population comprised all nursing students at a public university in Barcelona ( n = 444), Spain, during the 2022–2023 academic year. The validated Spanish version of the Euthanasia Attitude Scale was employed. A bivariate analysis was performed. Ethical considerations The university Ethics Committee (CEEAH 6247) approved this study. All participating students signed an informed consent form. Participation was voluntary, and data anonymity and confidentiality were guaranteed. Results Two hundred and forty-four nursing students responded to the questionnaire. The mean total score was 79.64. Participants with religious beliefs presented lower scores, indicating a more negative attitude toward euthanasia. Participants in their second, third, or fourth year of the nursing degree scored higher, demonstrating a more positive attitude. Conclusions The attitude of nursing students toward euthanasia was remarkably positive. Working on ethical content during the degree course and clinical practice are factors that help to develop a more positive attitude. In addition, nursing education should encourage professional aspects to prevail over religious beliefs in euthanasia situations. (shrink)

O artigo em questão trata do conceito de “escrita-currículo”, produzido no âmbito da perspectiva cultural de Educação Física. A partir da “pedagogia do conceito” inscrita na perspectiva filosófica de Félix Guattari e Gilles Deleuze, analisamos o referido conceito tomando como referência os elementos de: assinatura, historicidade, campo de imanência, elementos e componentes, multiplicidade, personagem conceitual, traços de intensidade e objetividade. Assim, vimos que o conceito procura movimentar de uma outra forma as práticas pedagógicas prescritas, fixas, rígidas, tradicionais, tecnicistas, procedimentais, acríticas, (...) homogeneizantes, moralizantes, deterministas e sequenciais. (shrink)

Introduction Adolescents’ physical activity (PA) behavior can be driven by several psychosocial determinants at the same time. Most analyses use a variable-based approach that examines relations between PA-related determinants and PA behavior on the between-person level. Using this approach, possible coexistences of different psychosocial determinants within one person cannot be examined. Therefore, by applying a person-oriented approach, this study examined a) which profiles regarding PA-related psychosocial variables typically occur in female sixth-graders, b) if these profiles deliver a self-consistent picture according (...) to theoretical assumptions, and c) if the profiles contribute to the explanation of PA. Materials and Methods The sample comprised 475 female sixth-graders. Seventeen PA-related variables were assessed: support for autonomy, competence and relatedness in PE as well as their satisfaction in PE and leisure-time; behavioral regulation of exercise (five subscales); self-efficacy and social support from friends and family (two subscales). Moderate-to-vigorous PA was measured using accelerometers. Data were analyzed using the self-organizing maps (SOM) analysis, a cluster analysis including an unsupervised algorithm for non-linear models. Results According to the respective level of psychosocial resources, a positive, a medium and a negative cluster were identified. This superordinate cluster solution represented a self-consistent picture that was in line with theoretical assumptions. The three-cluster solution contributed to the explanation of PA behavior, with the positive cluster accumulating an average of six minutes more moderate-to-vigorous PA per day than the medium cluster and ten minutes more than the negative cluster. Additionally, SOM detected a subgroup within the positive cluster that benefited from a specific combination of intrinsic and external regulations with regard to PA. Discussion The results underline the relevance of the assessed psychosocial determinants of PA behavior in female sixth-graders. The results further indicate that the different psychosocial resources within a given person do not develop independently of one another, which supports the use of a person-oriented approach. In addition, the SOM analysis identified subgroups with specific characteristics, which would have remained undetected using variable-based approaches. Thus, this approach offers the possibility to reduce data complexity without overlooking subgroups with special demands that go beyond the superordinate cluster solution. (shrink)

How do you connect the discipline of anthropology to both philosophy and geography? What about history, sociology, and other applied and theoretical forms of knowledge? In Earth Ways: Framing Geographical Meanings, Gary Backhaus and John Murungi challenge contributors to find the organizing component, or "framings," that enables them to bridge their own work to philosophy and geography. What emerges are truly creative contributions to interdisciplinary thought.

La intención principal del presente artículo se centra en tres puntos esenciales y correlacionados entre sí. Nuestra principal intención es presentar, argumentativamente, las razones por las que Juan David García Bacca habría cometido un error al traducir el término heideggeriano Sorge por preocupación y no por cuidado. Pretendemos sostener que el hecho de traducir Sorge por preocupación, distorsiona gravemente todo el andamiaje ontológico y existencial propuesto por Heidegger. Si esto es así, Juan David García Bacca habría elaborado un (...) sistema crítico contra Heidegger, sostenido sobre un error de fondo, de traducción y de nivel de discurso. Es decir, el filósofo español únicamente se habría quedado en un orden de discurso óntico y no ontológico tal y como exige el proyecto fenomenológico heideggeriano.The aim of this essay focuses on three main points which are essentials and related to each other. Our main aim is to present, in our argument, the reasons for which Juan David García Bacca would have erroneously translated Heidegger´s term “Sorge” for “concern” instead of “care”. We hope to maintain the argument that the fact of translating Sorge for concern seriously distorts the ontological and existential framework that Heidegger proposes. If this is a fact, Juan David García Bacca would have developed a critical system against Heidegger, held over a fundamental mistake, at both a discourse and a translation level. In this way, the Spanish philosopher would have only achieved an ontic discourse and not an ontologic one, which is what Heidegger´s phenomenological project requires. (shrink)

Quines són les causes del dèficit filosòfic que arrossega la cultura catalana contemporània? Aquest llibre ofereix un panorama bastant complet —i amarg— de les condicions acadèmiques i extraacadèmiques en què s’ha hagut de conrear als Països Catalans la filosofia, tota la filosofia, centrant-se, això sí, en les aventures personals i col·lectives dels qui han tingut la vel·leïtat de dedicar-se a la lògica. Hi són narrades amb amenitat i lucidesa l’estada de Bertrand Russell a Barcelona, la defenestració d’Eugeni d’Ors, les aberracions (...) docents de Josep Daurella i Rull, la breu i fulgurant trajectòria intel·lectual de Joan Crexells, les peripècies eclesiàstiques de David Garcia Bacca i Miquel Soy, l’exili de Josep Ferrater Mora i la gestació del seu voluminós Diccionario de filosofía, la marginació de Manuel Sacristan, els conflictes de la Facultat de Filosofia de València en els anys 70... El resultat és una història de la filosofia apartada en molts aspectes de la imatge «abstracta» i «idealitzada» que sol oferir la historiografia filosòfica a l’ús. (shrink)

Nuestra intención en el presente trabajo es el siguiente: presentar del modo más sintético, concreto y preciso, las claves del “método dialéctico transfinitante” garcibacquiano. Analizaremos desde un punto de vista hermenéutico y crítico, el modo en el que el método dialéctico transfinitante es, en sí mismo, el sustento filosófico del humanismo positivo. Para ello, analizaremos los principales argumentos expuestos en Curso sistemático de filosofía actual que, a nuestro juicio, tal vez sea una de las obras más importantes de toda la (...) producción filosófica de García Bacca. Como trataremos de demostrar a lo largo del presente artículo, la viabilidad y puesta en marcha del humanismo positivo como posibilidad real depende, en gran medida, de la sostenibilidad argumentativa del método dialéctico transfinitante propuesto por García Bacca. (shrink)

RESUMENEl presente artículo pretende dar cuenta del origen y cambio radical de paradigma filosófico sufrido por el filósofo de origen Navarro Juan David García Bacca. En especial, trataremos de analizar cómo y por qué razón, el filósofo español pasa de desestimar la posibilidad de una forma propia del filosofar español desde una perspectiva ontológica, hasta tratar la poesía y la literatura como las formas idiosincráticas del hacer filosofía en español. Esta forma característicamente española de hacer filosofía en español será, (...) pues, determinante para la comprensión del abandono de la etapa existencialista garcibaccquiana, y su renovado interés por la obra del poeta Antonio Machado, y su filosofar por y para el pueblo.PALABRAS CLAVEONTOLOGÍA, GARCÍA BACCA, FILOSOFÍA, ESPAÑOLABSTRACTThis paper pursues to explain the origin and radical philosophical paradigm shift undergone by the philosopher from Navarre Juan David Garcia Bacca. Specifically, we will try to analyze how and why the Spanish philosopher moves from dismissing the possibility of a particular form of Spanish philosophizing from an ontological perspective, to treating poetry and literature as idiosyncratic ways of doing philosophy in Spanish. This typically Spanish way of doing philosophy in Spanish will be, therefore, crucial to understand the abandonment of the Garcibaccquian existentialist stage, and his renewed interest in the work of the poet Antonio Machado and his philosophizing by and for the peopleKEYWORDSONTOLOGY, GARCÍA BACCA, PHILOSOPHY, SPANISH. (shrink)

En el presente artículo trataremos un tema inédito dentro de los estudios sobre la vida y obra de García Bacca. En especial, trataremos de ver en qué medida la obra de García Bacca puede ser interpretada como una expansión de los límites que, en opinión de Heidegger, la propuesta metafísica nietzscheana lleva asociado de modo intrínseco. En especial, trataremos de analizar comparativamente ambas propuestas metafísicas con el fin de demostrar que si bien parte de la génesis de la (...) propuesta filosófica garcibacquiana responde parcialmente ciertos elementos característicos de Nietzsche, el progresivo contacto de García Bacca con otras perspectivas políticas, filosóficas, económicas, etc., provocan una aproximación paralela a las obras de Machado y Marx. Dicha aproximación a estos y otros factores de influencia, provocan una transformación y ampliación en su propuesta filosófica. (shrink)

The “power of the real”, which Zubiri conceptualized in the final period of his philosophy, is “inspired” in the creation concept of the Greek Fathers, according to Zubiri’sexposition of Greek Patristics in “Supernatural Being: God and Deification in Pauline Theology”. In addition, Zubiri makes that concept his own in a course on Christianity, published posthumously. That inspiration can be detected when Zubiri radicalizes his philosophical approach. This implies purifying his philosophy of elements from Latin theology,whose notions he contrasts with those (...) of Greek theology in the aforementioned work. InOn Essence, these elements do not permit Zubiri to elude the horizon of nihility, in hisview in force in Western thought from St. Augustine to Hegel, but not genuinely philosophical because it originates with Revelation. A consequence of this radicalization is toconside r “creation” as a revealed datum. At the same time, and insofar as this radicalization implies sticking only to the facts, Zubiri elaborates a proof of the reality of God, fromwhich follow as intellectually legitimate non-theistic options.El “poder de lo real”, que Zubiri conceptualiza en el último período de su filosofía, está “inspirado” en el concepto de creación propio de los Padres griegos, según la exposiciónque hace de la Patrística griega en “El ser sobrenatural: Dios y la deificación en la teologíapaulina”. Además, hace suyo ese concepto en un curso sobre el Cristianismo, publicadopóstumamente. Dicha inspiración puede detectarse cuando se radicalizan sus planteamientos filosóficos. Esto implicó depurar su filosofía de elementos provenientes de la Teología latina, cuyas nociones contrapone a los de la Teología griega en el trabajo mencionado. A la altura de Sobre la esencia, esos elementos no le permitirán sustraerse al horizontede nihilidad, a su juicio vigente en el pensamiento occidental desde San Agustín hastaHegel, y no genuinamente filosófico porque se origina con la Revelación. Consecuencia deesa radicalidad es considerar la “creación” como un dato revelado. Al mismo tiempo, y en lamedida en que esa radicalización implica atenerse sólo a los hechos, Zubiri elabora unaprueba de la realidad de Dios desde la que resultan intelectualmente legítimas las opciones no teístas. (shrink)

Worried that the current paradigm of political corruption (individual corruption: the misuse of public office for private gain) is too narrow to protect democratic institutions from private interests, the political theorist Dennis Thompson resurrects the premodern notion of institutional corruption, which refers to practices that undermine the purpose of political institutions. From the lenses of institutional corruption, practices such as money in political campaigns, lobbying, or wealth inequality are to be condemned and eradicated to protect democratic institutions. The goal of (...) this paper is to provide reasons against resurrecting the notion of institutional corruption in the realm of policy for three main reasons. First, it is baseless: there is no empirical evidence that the sole presence of money alters democratic results. Second, it is unnecessary: individual corruption can be used to condemn and sanction illegal actions that undermine democratic decision making. And third, it is unclear whether policies against money in politics are beneficial or detrimental to electoral competition. In the light of empirical evidence, I conclude, we should not resurrect the unnecessary and potentially misleading idea of institutional corruption. Empirical studies, in fact, show that liberal electoral democracies, at least in developed countries, are more responsive to the voters’ will than Thompson believes. (shrink)

The radical mean suggested by Socrates in order to carry out the program of the Republic - the relegation to the fields of all inhabitants over the age of 10 - has perplexed modern commentators who have seen in it an ironical remark, a reductio ad absurdum presented in order to establish the very impossibility of Kallipolis or, on the contrary, a sign of the totalitarian and criminal character of the Platonic city. But it is far from evident, in view (...) of political or military events prior and contemporary with the redaction of the Republic, that this solution could offend the moral conscience of fourth-century Greeks. This practice even seems to be the logical consequence of a certain oligarchic or aristocratic ideology, common by the end of the 5th c. and at the beginning of the 4th c., which associated, on the one hand, rural organization with the ‘best regime’ and, on the other, urban centralisation with democracy. The actual practices of the Lacedaemonian city, which maintained its primitive organization in komai, and even tried to impose it to other cities, could also serve as a model for the opponents of Athenian democracy. All of Plato's political models, from the Republic to the Laws, present cities whose essential, if not exclusive, productive activity is agriculture. The displacement of the population to the countryside seems, from this perspective, a rather serious proposal of the philosopher. * * Agradezco a Héctor Zagal y a María-Elena García-Peláez por sus observaciones y sugerencias al texto en español. (shrink)

Ésta es una contribución al debate originado por Guillermo Hurtado y proseguido por Manuel García-Carpintero y Horacio Luján Martínez, con relación al sentido y a los objetivos de la filosofía analítica, especialmente en Iberoamérica. En ella se defiende que las tesis de Hurtado también se pueden aplicar al cultivo de filosofías no analíticas, pues en realidad conciernen a la filosofía profesional que se practica dentro y fuera de Iberoamérica. Se sostiene, además, que si bien la profesionalización y la masificación (...) de la filosofía son fenómenos en sí mismos positivos, tienen consecuencias colaterales negativas respecto de la calidad de la filosofía que se produce. También se aduce que el que una propuesta filosófica no tenga una inmediata relevancia existencial o política no la hace menos importante, siempre que en algún sentido amplíe las fronteras del conocimiento. This is a commentary on a debate originated by Guillermo Hurtado and followed up by Manuel García-Carpintero and Horacio Luján Martínez, in regards to the meaning and objectives of analytic philosophy, especially in Latin America. This paper holds that Hurtado's theses are also true about non analytic philosophy, since they are about professional philosophy, as practiced both inside and outside Latin America. Professionalization and popularization of philosophy, while positive phenomena in themselves, have negative collateral consequences on the quality of philosophy produced in the present moment. it is also held that the fact that a given philosophical proposal has no immediate existential or political relevance doesn't make it less important, as long as in some sense it widens the frontiers of knowledge. (shrink)

This article deals with the reception of phenomenology by Xavier Zubiri, one of the most important figures of 20th century Spanish philosophy. During his lifetime Zubiri published few books, but he left an immense legacy of courses and manuscripts. Among the most important published works is the book Naturaleza, Historia, Dios. Zubiri explains there his critical reception of phenomenology: he subscribes to it, insofar as it is a philosophy of things themselves. But this evaluation of phenomenology is at the (...) same time a farewell to her. Zubiri’s philosophical project consists in giving a reason not for things as objects of consciousness, but rather for their entitary or real structure. Thus, his purpose is to establish a logic of reality or new metaphysics that is at the same time different from the old ontology and whose sources of inspiration are Heidegger and Aristotle. To the author of this essay seems also highly probable that Alfred N. Whitehead influenced decisively certain prominent features of Zubiri’s ontological program. Husserl’s treatment of the theory of wholes and parts in Logical Investigations III pertains also to the intellectual basis of Zubiri. The article raises the question of the traces of phenomenology that are still present in Naturaleza, Historia, Dios, and critically assesses their importance for phenomenological philosophy today. The article shows above all how Zubiri’s perspective vindicates phenomenologically the traditional concept of Man and his experience of religious connection (religatio) with a transcendent Grund. As a consequence, the traditional notions of spiritual reality, eros and agape are given a new meaning. (shrink)

El objetivo de este artículo es examinar la postura sobre la cuestión del final de la vida humana en la obra del bioeticista español Diego Gracia. Para ello, primero trataremos el concepto de confín presente en su pensamiento bioético, para pasar después a preguntarnos sobre la determinación que desde la ciencia puede hacerse del momento de la muerte. Posteriormente, nos ocuparemos de la idea que el bioeticista tiene de la muerte desde la filosofía, mostrando las influencias recibidas del pensamiento de (...) su maestro Xavier Zubiri. Concluiremos nuestro artículo con la exposición de algunas consideraciones éticas que de los planteamientos de Gracia se desprenden. (shrink)

Este artículo busca pensar los orígenes de la Técnica moderna en la vida y obra del científico pisano Galileo Galilei a la luz de dos ideas fundamentales, por una parte, lo acontecido en la propia época de Galileo y, por otra parte, en la categoría fundamental de «experimentación» como «probación física de la realidad» que aparece en la obra Inteligencia y razón de Xavier Zubiri. Desde esta categoría de análisis podremos ver la riqueza de la inicial investigación científico-técnica de (...) Galileo y cómo ésta ha sido decisiva en el desarrollo ulterior de la investigación humana a lo largo de la Historia. (shrink)

Ofrecemos dos cartas inéditas entre los filósofos Manuel García Morente y Xavier Zubiri. La primera carta, escrita por el pensador giennense, viene a iluminar el itinerario de su conversión religiosa que le llevó a ordenarse sacerdote en la Iglesia católica. Dicho proceso espiritual había empezado a fraguarse el año anterior en París, durante el exilio que ambos pensadores habían compartido en la capital francesa, tras el estallido de la guerra civil española. En la segunda carta, fechada casi dos (...) años y medio después de la anterior, Zubiri dirige al pensador andaluz unas palabras entrañables en respuesta a la invitación recibida de asistir a su primera misa; una carta en la que el filósofo vasco desvela la inquebrantable amistad entre ambos pensadores, intensificada en los últimos años por la fe cristiana. (shrink)

The Statesman is a difficult and puzzling Platonic dialogue. In A Stranger's Knowledge Marquez argues that Plato abandons here the classic idea, prominent in the Republic, that the philosopher, qua philosopher, is qualified to rule. Instead, the dialogue presents the statesman as different from the philosopher, the possessor of a specialist expertise that cannot be reduced to philosophy. The expertise is of how to make a city resilient against internal and external conflict in light of the imperfect sociality of human (...) beings and the poverty of their reason. This expertise, however, cannot be produced on demand: one cannot train statesmen like one might train carpenters. Worse, it cannot be made acceptable to the citizens, or operate in ways that are not deeply destructive to the city's stability. Even as the political community requires his knowledge for its preservation, the genuine statesman must remain a stranger to the city. Marquez shows how this impasse is the key to understanding the ambiguous reevaluation of the rule of law that is the most striking feature of the political philosophy of the Statesman. The law appears here as a mere approximation of the expertise of the inevitably absent statesman, dim images and static snapshots of the clear and dynamic expertise required to steer the ship of state across the storms of the political world. Yet such laws, even when they are not created by genuine statesmen, can often provide the city with a limited form of cognitive capital that enables it to preserve itself in the long run, so long as citizens, and especially leaders, retain a “philosophical” attitude towards them. It is only when rulers know that they do not know better than the laws what is just or good (and yet want to know what is just and good) that the city can be preserved. The dialogue is thus, in a sense, the vindication of the philosopher-king in the absence of genuine political knowledge. (shrink)

En enero de 1974 Zubiri dio un breve curso en la Sociedad de Estudios y Publicaciones de Madrid sobre el tema Tres dimensiones del ser humano: individual, social e histórica. Meses después publicó la última de esas lecciones bajo el título de La dimensión histórica del ser humano. El presente volumen recoge el texto de las tres conferencias, más la versión escrita de la última de ellas. La tesis que Zubiri desarrolla en estas lecciones es que el ser humano es (...) a la vez y necesariamente individual, social e histórico, y que estas dimensiones vienen exigidas por su propia realidad específica, que es pluralizante, continuante y prospectiva. (shrink)

I argue racial injustice undermines the reliability of news source reports in the information domain of racial injustice. I argue that this in turn undermines subjects’ doxastic justification in inferences they base on these news sources in the racial injustice information domain. I explain that racial injustice does this undermining through the effect of racial prejudice on news organizations’ members and the effect of society's racially unjust structure on non-dominant racial group-controlled news sources.

In the last years of her short life, Simone Weil wrote the essay: The Iliad or the poem of force, a beautiful and lucid song to the greek virtue made clear during the Trojan War. From this reading, and through the exploration of her work, this article aims to elucidate the role of force as a key to understand the social phenomenon and the relations among human beings. Furthermore, it pretends to grasp the meaning and value of pain and suffering (...) as constituent elements of the human, which according to this philosopher, whose life was absolutely coherent with her thinking and sensitivity, is the purer approach to the pureness of the divine. (shrink)

Many if not most sperm donors in the early years of IVF donated under conditions of anonymity. There is, however, a growing awareness of the ethical cost of withholding identifying parental information from donor children. Today, anonymous donation is illegal in many jurisdictions, and some jurisdictions have gone as far as retrospectively invalidating contracts whereby donors were guaranteed anonymity. This article provides a critical evaluation of the ethics and legality of anonymous donation. We defend Australian and British legislation that has (...) outlawed donor anonymity, and we argue for the establishment of a central registry that provides donor children with the ability to easily and reliably access identifying information about their donor parents. (shrink)

Le but de cet article est double. Il s'agit d'une part de donner une représentation des verbes trilitères (i.e. comportant trois consonnes, autrement dit les verbes de forme CvCvC) du somali qui rend compte de l'ensemble de leurs propriétés. D'autre part, au travers de cet exemple d'analyse, je m'attache à discuter du rapport qu'entretient le phonologue avec les corpus, en particulier, leur constitution, leur exploitation, l'appréhension et la résolution des contre-exemples ; on verra aussi que l'analyse proposée (comportement des verbes (...) [CvCvC] du somali) ainsi que ses dividendes, capitaux pour la compréhension de la phonologie de cette langue, auraient été impossibles à obtenir ou du moins non crédibles sans l'utilisation de l'outil informatique. Dans le dernier paragraphe seront discutés les problèmes que posent la constitution de corpus électroniques ainsi que leur exploitation automatique. (shrink)

I examine the meaning and merits of a premise in the Exclusion Argument, the causal closure principle that all physical effects have physical causes. I do so by addressing two questions. First, if we grant the other premises, exactly what kind of closure principle is required to make the Exclusion Argument valid? Second, what are the merits of the requisite closure principle? Concerning the first, I argue that the Exclusion Argument requires a strong, “stringently pure” version of closure. The latter (...) employs two qualifications concerning the physical sufficiency and relative proximity of the physical cause required for every physical effect. The second question is addressed in two steps. I begin by challenging the adequacy of the empirical support offered by David Papineau for closure. Then I assess the merits of “level” and “domain” versions of stringently pure closure. I argue that a domain version lacks adequate and non-question-begging support within the context of the Exclusion Argument. And I argue that the level version leads to a puzzling metaphysics of the physical domain. Thus, we have grounds for rejecting the version of closure required for the Exclusion Argument. This means we can resist the Exclusion Argument while avoiding the implausible implications that come with rejecting one of its other premises. That is, because there are grounds to reject causal closure, one can reasonably affirm the non-overdeterminative causal efficacy of conscious mental states while denying that the latter are identical with physical states. (shrink)

L'ouvrage Quelles doctrines constitutionnelles pour quel(s) droit(s) constitutionel(s) réuni les contributions des plus éminents spécialistes du droit constitutionnel français, mais aussi étrangers, dans le but de dresser un état des lieux scientifiques de cette discipline : qu'est-ce le droit constitutionnel aujourd'hui? Quellle est son utilité? Et quelles sont ses méthodes, ses évolutuons? Les différentes contributions ici proposées se penchent sur la possible formalisation (ou pas) d'une discipline scientifique autour d'une ou différentes écoles, ainsi que les évolutions qui travaillent les objets, (...) ou encore les domaines politiques et juridiques, mais aussi économiques, sociaux et culturels qu'il se propose d'appréhender. Cet ouvrage se révèle donc un outil précieux pour tous les juristes, mais plus largement, pour tous les citoyens qui s'intéressent aux questions de l'organisation constitutionnelle du Pouvoir au sein des Etats modernes. (shrink)

In this paper, I show that Polleit and Mariano (2011) are right in concluding that Credit Default Swaps (CDS) are per se unobjectionable from Rothbard's libertarian perspec..

Political thought has long identified demagogic leadership as one of the key pathologies of democracy. Unusually among political thinkers, Max Weber not only accepts the inevitability of demagogy in democratic politics but also appropriates the figure of the demagogue for democratic thought, praising certain kinds of ‘responsible’ demagogic leadership. This paper examines the role of demagogues in democracy through the lens of Weber's political thought. It critically reconstructs Weber's view of demagogy in terms of the kind of representation charismatic leaders (...) can offer. Demagogues articulate images of ‘the people’ that express a group's deep values and identities. However, Weber worried that demagogues often act irresponsibly, exacerbating dangerous divisions, given their ability to overcome legal and normative constraints. For Weber, democracy requires institutions that encourage an ‘ethic of responsibility’ in leaders while also holding them accountable. Weber's partial defence of demagogy provides useful perspectives on representation and on the institutional prerequisites for responsible leadership that neither deliberative nor minimalist models of democracy sufficiently appreciate. (shrink)