El objetivo de este trabajo es dar cuenta de los conceptos de sujeto, subjetivación y ontología histórica de nosotros mismos. Estas categorías son esenciales en las pesquisas de Foucault de los años 80-84. De igual manera, desde estos conceptos, Foucault pudo pensar al sujeto de forma alterna al modo como este fue configurado en Occidente. En efecto, en sus intensas búsquedas encuentra en la tradición moderna, Baudelaire y Kant, pistas para considerar al sujeto no como un dato estático, sino como (...) alguien que se gestiona a través de procesos históricos que lo van delineando y que lo habilitan en la empresa de construirse, de elaborarse a sí mismo, esto es, mediante procesos de subjetivación. Finalmente, la tradición antigua, es decir, la tradición greco-latina, le ofrece elementos teóricos sustanciales para reflexionar sobre las condiciones en las que se pueden configurar modos de vida, estilos de existencia que operen como ejes de resistencia a las formas que se nos han impuesto. (shrink)

This paper provides some reflections that lay down the guiding thread between the “care of self” and the “frank speech.” Michel Foucault sees in the “care of self” and in the “frank speech” the condition of possibility to set down another way in which a subject can be and, consequently, a different way to evolve. As a consequence, the stylization of existence, that is, the work that the subject performs upon itself, ought to be complemented and augmented by means of (...) the true speech, conditio sine qua non it is impossible to resist or oppose the political technologies that produce the ways of existence. Indeed, the purpose of the political technologies is the self-regulation of the subjects, influencing their desires, hopes, decisions, needs and life-styles by means of formerly determined governmental purposes. (shrink)

Cuentos malévolos (1904), libro de Clemente Palma, revela un tópico constante, basado en lo terrorífico, propio del romanticismo. Asimismo, aquella preferencia del autor se le atribuye a su filiación con Édgar Allan Poe, quien construyó discursos caracterizados por la configuración apocalíptica de personajes, situaciones y ambientes que desecadenaban lo irracional y lo paranormal. Desde la publicación del compendio del escritor peruano, la exégesis literaria se ha manifestado a través de reseñas y prólogos. Sin embargo, en un segundo momento, se han (...) realizado artículos y libros que investigan el contenido desarrollado en esta obra. Este procedimiento de recepción de la hermenéutica es lo que prevalezco en este estudio, considerando que el propósito principal es identificar los lineamientos persistentes que plantea la crítica literaria, con la finalidad de instaurar vertientes temáticas que contribuyan a la comprensión del texto y la generación de investigaciones posteriores, distinguidas por su delimitación y su originalidad. (shrink)

La producción alemana Heimat (1984) del director Edgar Reitz consta de 11 largometrajes que abordan, principalmente, la Primera Guerra Mundial y la Segunda Guerra Mundial; además de las repercusiones psicológicas, sociales y económicas que generan en los pobladores estos eventos históricos. Este conjunto de filmes se enfoca en un espacio rural denominado Schabbach. En ese lugar, se aprecia el desarrollo y la evolución de una genealogía que se supedita a la relación de María y Paul Simon, pero desde una (...) perspectiva disociada. Prevalecerán situaciones individualistas como alejarse del núcleo familiar para ser partidario de la guerra, migrar a otras localidades, buscar superarse, evitar a los congéneres o vivir en el recuerdo. En ese sentido, esta investigación se basará en esas motivaciones de los personajes y se recurrirá al análisis interdisciplinario, epistemología propia de los Estudios Culturales, para confrontar y explicar esa realidad social frente a la guerra. (shrink)

Although expected utility theory has proven a fruitful and elegant theory in the finite realm, attempts to generalize it to infinite values have resulted in many paradoxes. In this paper, we argue that the use of John Conway's surreal numbers shall provide a firm mathematical foundation for transfinite decision theory. To that end, we prove a surreal representation theorem and show that our surreal decision theory respects dominance reasoning even in the case of infinite values. We then bring our theory (...) to bear on one of the more venerable decision problems in the literature: Pascal's Wager. Analyzing the wager showcases our theory's virtues and advantages. To that end, we analyze two objections against the wager: Mixed Strategies and Many Gods. After formulating the two objections in the framework of surreal utilities and probabilities, our theory correctly predicts that (1) the pure Pascalian strategy beats all mixed strategies, and (2) what one should do in a Pascalian decision problem depends on what one's credence function is like. Our analysis therefore suggests that although Pascal's Wager is mathematically coherent, it does not deliver what it purports to, a rationally compelling argument that people should lead a religious life regardless of how confident they are in theism and its alternatives. (shrink)

Alan Turing is often portrayed as a materialist in secondary literature. In the present article, I suggest that Turing was instead an idealist, inspired by Cambridge scholars, Arthur Eddington, Ernest Hobson, James Jeans and John McTaggart. I outline Turing’s developing thoughts and his legacy in the USA to date. Specifically, I contrast Turing’s two notions of computability (both from 1936) and distinguish between Turing’s “machine intelligence” in the UK and the more well-known “artificial intelligence” in the USA. According to my (...) proposed historical interpretation, Turing did not view computations in the real world to be exhaustively and deterministically characterized by his automatic machines from 1936. (shrink)

If we consider human thought as the, so far, ultimate, if not supreme, stage in the evolution of life on Earth, we must also try to understand the evolutionary conditions that allowed it to emerge, and that leads us to look again at living organization.Whatever the origins of life (cf. the text of Jacques Reisse, p. 53), it is clear that the oldest living organization, that of a protobacteria, is extremely complex in its functional and complementary association of extremely diverse (...) macro-molecules, and that this complexity includes in particular: a) the organization of exchanges with an environment from which it draws both matter-energy and organization ; b) a permanent process of self-reorganization through the replacing of molecules that have deteriorated and through the production of new ones; c) the organization of the self-reproduction of the creature through division. An organization of this kind includes a quasi-informational dimension (the hereditary message inscribed in the genes and the capacity to extract information from the environment), a quasi-computational dimension (the processing of data, via indices or quasi-signs from the interior and exterior), and a communicational dimension (internal RNA-protein communication and external communication with its congeners). In short, from the beginning, a living being is the product/producer of a self-eco-organization the nature of which is at the same time computational, informational, and communicational. In other words, within every living organization, there is a cognitive dimension, but this cognitive dimension is undifferentiated within it. (shrink)

One of the big questions about indefinites is why they can escape scope islands. In the recent approach of Brasoveanu and Farkas :1–55, 2011) scopal relations with syntactically dominating quantifiers are hard wired into the semantic definition of the existential quantifier, which immediately explains why the semantic scope of indefinites may exceed their syntactic scope. In this paper, I argue for the revival of an alternative approach which places the explanatory burden on the idea that indefinites are essentially referential expressions, (...) similar to definites, and not plain existential quantifiers. I propose one fully explicit variant of such theories and argue that it comes with a number of conceptual and empirical advantages over competing theories. (shrink)

The relationship between multinational corporations and nongovernmental organizations on social and environmental issues sometimes evolves from being antagonistic to cooperative. To explore how MNCs and NGOs are able to cooperate as friends rather than remain foes, this conceptual research drawing on complexity theory examines a proposed process of mutual adaptation occurring through more flexible semi-structures that support the evolution of joint strategic responses enabled by future gazing, communication systems that facilitate joint strategic responses, and coordinated, timed-based change that supports joint (...) strategic responses. The article provides illustrations from MNC–NGO collaborations. Conclusions are that mutual adaptation and cooperative resolutions are more likely when organizations either share these capabilities or compensate for each other’s shortcomings, and make trade-offs that align with joint strategic objectives. This article contributes to complexity theory and the NGO–MNC literature by exploring how interorganizational cooperative behavior incorporates mutual adaptation so that more sustainable practices are implemented and continuously improved upon by MNCs. (shrink)

Subjective well-being is a broad category of phenomena that includes people’s emotional responses, domain satisfactions, and global judgments of life satisfaction. This research investigates how schoolchildren’s subjective well-being is affected by the different types of technology use, in personal contexts, and, concurrently, whether these effects are different when the use of technology is problematic. The central hypotheses are as follows: the use of the Internet affects the subjective well-being of schoolchildren negatively only when this use is problematic and the effect (...) on subjective well-being is different according to the type of Internet use. To respond to the objectives of the research, a survey was applied to 15-year-old adolescents, distributed in 330 public schools, beneficiaries of a government program for the delivery of personal computers and Internet for a year. The different uses of the Internet were measured using frequency scales by type of activity. Problematic use scale measured the perception of negative consequences of the intensity of Internet use on a daily basis. Subjective well-being was measured by the Personal Well-Being Index-School Children. Subsequently, for analytical purposes, three simple mediation models were created, whose dependent variable was PWI-SC, while its independent variables were Internet use scales differentiated by purpose and problematic use as a mediating variable, as well as attributes of the subjects and their social environment, which were incorporated as control variables. The main results show that only if Internet use is expressed as problematic does it negatively affect subjective well-being. On the contrary, when the use of the Internet is not problematic, the effect is positive and even greater than the simple effect between these two variables. This finding is relevant, since it allows us to provide evidence that suggests that, when studying the effect that the intensity of the Internet, firstly, one must consider the mediating effect exerted by the network’s problematic use and, secondly, that not all types of use have the same impact. Therefore, it is useful to enrich the discussion on subjective well-being and social integration of schoolchildren in the digital age. (shrink)

Using the notion of territorialization, the text traces connecting points between classical American pragmatism and contemporary Latin American philosophy as an effort to counter the usual criticism that states that because of its origins in the north of the continent pragmatism has nothing to offer to the construction of any sound philosophy in the south, while recognizing that its history, that of pragmatism, can be read in parallel of the history of the ways in which Latina American philosophies were built (...) since the beginning of the 20th century. (shrink)

The topic of the present reflection is Christian religious belief. Specifically, we will use Husserlian tools in order to examine the positional nature of this particular type of belief. We will be less interested in the question concerning the success conditions of this experience and more in its noetic structure. According to our proposal, to believe by faith supposes (although it is not exhausted by) accepting the existence of mundane evidence speaking against this fundamental belief. The believer acknowledges the existence (...) of this contradicting en-doxical basis and nevertheless believes what she believes. We will refer to this simultaneous movement of accepting and cancelling as the concessive structure of the religious attitude. The para-doxical movement of experiencing conflicting evidence as being subjectively ineffective is a key component of this attitude. At least some inchoative conflict with the world is required in order for the religious belief to be religious. Lastly, we will try to show that, with a distinctive terminology, the idea that the Christian religious attitude involves a conflict between subjectivity and world is present not only in Kierkegaard but also in phenomenological figures like Scheler and even Husserl. (shrink)

The real, thought of as human reality, that is, a mixture of the imaginary, mythology, emotions, flesh, passions, suffering, love, is always surprising, full of possibilities and hard to grasp. A thinking adapted to the complex reality of our earthly homeland cannot be a trivial realism content with the established order and accepting the victory of the victorious. On the contrary, understanding of reality, lucidity are often the result of an ethical revolt against the fait accompli, against certainty. The thinking (...) suggested by Morin attempts to move beyond the alternatives between, on the one hand, the worst option: the utopia that thinks it is realistic, and on the other the utopia that knows it is utopia, and is therefore harmless, outside the real. The hope is to introduce the poetry of intensity into reality, to resist the oppressive forces of pseudo-realism by cultivating the garden of our earthly homeland. (shrink)

Gigerenzer and his collaborators have shown that the Take the Best heuristic (TTB) approximates optimal decision behavior for many inference problems. We studied the effect of incomplete cue knowledge on the quality of this approximation. Bayesian algorithms clearly outperformed TTB in case of partial cue knowledge, especially when the validity of the recognition cue is assumed to be low.

La siempre latente posibilidad de ver que la filosofía abandone las escuelas se revisa en este texto a partir de las categorías de análisis propuestas por la teoría de la injusticia epistémica, según la cual las limitaciones, en términos de silenciamiento o de falta de reconocimiento, a que son sometidos algunos individuos cuando se les considera indignos como miembros de una comunidad epistémica representan una forma de acallamiento de su agencia epistémica. Esta perspectiva no solo permite considerar una nueva dimensión (...) del asunto de la presencia de la filosofía en los planes de estudio escolares, sino también formular propuestas para que la enseñanza de la filosofía ayude a superar algunas de las injusticias que ella misma ha ayudado a invisibilizar. (shrink)

En un intento de probar los límites de la interpretación más aceptada de lamecánica cuántica, de acuerdo con la cual los sistemas microscópicos seencuentran siempre en una superposición de estados, el premio Nobel defísica A. Leggett ha propuesto la tesis del macrorealismo, según la cual lassuperposiciones mecanico-cuánticas de estados microscópicamentediferentes nunca tienen lugar. Leggett ha mostrado también los elementosbásicos de algunas pruebas experimentales que podrían decidirdefinitivamente entre la mecánica cuántica y el macrorealismo. En este textopresento los elementos fundamentales de la (...) interpretación estándar de lamecánica cuántica y del macrorealimo, a fin de poner en evidencia que losresultados experimentales están más abiertos a interpretación de lo que Leggettestá dispuesto a aceptar. Dentro de las interpretaciones alternativas sedestaca la posibilidad de comprender los resultados como ejemplos deviolaciones al principio de inducción en que descansa el macrorealismo,abriendo así la puerta para resolver la tensión entre la MC y el macrorealismoen términos causalidad inversa, de acuerdo con la cual no es necesarioapelar a ningún papel especial desempeñado ni por los observadores ni porlos aparatos de medición a fin de explicar las diferencias entre los sistemasmecánico-cuánticos y los macroscópicos, una diferencia que puede ahoraser definida parcialmente en términos de su direccionalidad causal y temporal. (shrink)

In this essay, the author sets out the question: where bodies move according to Spinoza's physical thought? The question is linked to another one Oldenberg asked him then, about how objects acquire their unique individuality and the way nature behaves as a unit, despite the complexity of its constitution. The response refers not only to Spinoza's criticism to Cartesian mechanics, as usual, but will appeal to Spinoza's own interpretation, consistent with his system, about the constitution and dynamics of the physical (...) world, in terms of a mechanic interaction between bodies, firm enough to accomplish the task for which it was designed. (shrink)

Es evidente que el progreso científico-tecnológico, el bienestar de las sociedades industrializadas y el deterioro del medio ambiente se encuentran profundamente relacionadas. Al minarse las bases de los ciudadanos, la preocupación social por lo ambiental se ha manifestado como una institución social de ese vínculo con la naturaleza demandando una nueva educación que incluya la reflexión y modificación de su relación material con el mundo.

Are there any truly ontologically random events? This paper argues that randomness is an unavoidably epistemic concept and therefore ascription of ontological randomness to any particular event or series of events can never be justified.

Edgar Morin prône une refonte profonde de l'éducation, centrée sur sa mission essentielle telle que l'envisageait Rousseau : enseigner à vivre. Il s'agit de permettre à chaque individu d'acquérir une autonomie, de se prémunir contre l'erreur et l'illusion, de pratiquer la compréhension d'autrui, d'affronter les incertitudes, en somme de le préparer à affronter les problèmes du “vivre”. (4e de couv.).

Edgar Morin, philosophe militant pour une réforme de pensée qui affronte les complexités, et Tariq Ramadan, penseur et théologien militant pour une réforme radicale de la tradition islamique, dialoguent ensemble sur leurs divergences et sur la nécessité d'un humanisme revivifié. Les interlocuteurs, au-delà de leurs désaccords, attestent l'urgence d'affronter les problèmes essentiels de notre humanité et de résister au pire. De cette rencontre féconde naissent ces échanges sur la condition humaine et les grandes questions de notre temps – de (...) l'économie à l'art, de la philosophie à l'histoire, en passant par l'anthropologie et les sciences. Un livre-manifeste, contre le repli sur soi, une exhortation à l'ouverture et au dialogue. (shrink)

Edgar Morin livre quelques leçons sur des philosophes qui l’ont marqué. Penseurs de la complexité, de la contradiction, de l’ambivalence, comme Héraclite, Montaigne, Pascal, Hegel. Penseurs universalistes et humanistes incarnant l’esprit « judéo-gentil », tels Spinoza. Penseurs messianiques, tels le jeune Marx. Penseurs de la technique comme Heidegger. Penseurs ayant su exprimer magnifiquement la dialectique de la souffrance et de la joie, tels... Beethoven. Ces leçons sont complétées de quelques réflexions sur la nature même de la philosophie, sur sa (...) place dans l’enseignement, sur son rôle dans la « réforme de pensée » prônée par Edgar Morin. (shrink)

This comprehensive introduction to the thought of Jurgen Habermas covers the full range of his ideas from his early work on student politics to his recent work on communicative action, ethics and law. Andrew Edgar examines Habermas' key texts in chronological order, revealing the developments, shifts and turns in Habermas' thinking as he refines his basic insights and incorporates new sources and ideas. Some of the themes discussed include Habermas' early reshaping of Marxist theory and practice, his characterization of (...) critical theory, his conception of universal pragmatics, his theories of communicative action and discourse ethics, and his defence of the project of modernity. Edgar offers much more than a schematic run through of Habermas' big ideas. He deals in detail with Habermas' arguments in order to demonstrate how he weaves together multiple strands of thought, and he usefully situates Habermas' ideas within the contexts of the history of German philosophy, the history of sociology, and within contemporary debates in both continental and analytic philosophy. By engaging with some of Habermas' key critics and contrasting his views with the ideas of contemporaries, Edgar is able to give a clear sense of Habermas' place and importance in contemporary philosophy and social theory. (shrink)

Nos connaissances sur l'humain, sur la vie, sur l'univers, sont en pleine expansion. Elles sont aussi séparées et dispersées. Comment les relier? Comment affronter des problèmes qui sont tout à la fois complexes, fondamentaux, intellectuels et vitaux? Comment nous situer dans l'aventure de la vie et dans celle de l'univers, en tenant compte du fait que l'humain est intérieur à l'univers et que l'univers est intérieur à l'humain? La réponse d'Edgar Morin, avec ce livre, est lumineuse d'intelligence et accessible (...) à tous. L'auteur nous invite, à sa façon, à penser global, c'est-à-dire à considérer l'humanité dans sa nature " trinitaire ", puisque chacun est à la fois un individu, un être social et une partie de l'espèce humaine. L'humanité est emportée dans la course effrénée de la mondialisation : la réflexion d'Edgar Morin nous propose de scruter son avenir et son devenir sans céder aux facilités de l'air du temps ni aux injonctions de l'actualité. (Quatrième de couv.). (shrink)

The generation of synthetic data is becoming a fundamental task in the daily life of any organization due to the new protection data laws that are emerging. Because of the rise in the use of Artificial Intelligence, one of the most recent proposals to address this problem is the use of Generative Adversarial Networks. These types of networks have demonstrated a great capacity to create synthetic data with very good performance. The goal of synthetic data generation is to create data (...) that will perform similarly to the original dataset for many analysis tasks, such as classification. The problem of GANs is that in a classification problem, GANs do not take class labels into account when generating new data, it is treated as any other attribute. This research work has focused on the creation of new synthetic data from datasets with different characteristics with a Conditional Generative Adversarial Network. CGANs are an extension of GANs where the class label is taken into account when the new data is generated. The performance of our results has been measured in two different ways: firstly, by comparing the results obtained with classification algorithms, both in the original datasets and in the data generated; secondly, by checking that the correlation between the original data and those generated is minimal. (shrink)

This collection of essays by scholars from Europe, Asia, North America, and Latin America offers new perspectives of the phenomenological investigation of experiential life on the basis of Husserl’s phenomenology. Not only well-known works of Husserl are interpreted from new angles, but also the latest volumes of the Husserliana are closely examined. In a variety of ways, the contributors explore the emergence of reason in experience that is disclosed in the very regions that are traditionally considered to be “irrational” or (...) “pre-rational.” The leading idea of such explorations is Husserl’s view that perception, affectivity, and volition are regarded as the three aspects of reason. Without affectivity, which is supposedly irrational, no rationality can be established in the spheres of representation and volition, whereas volitional and representational acts consistently structure the process of affective experience. In such a framework, it is also shown that theoretical and practical reason are inseparably intertwined. Thus, the papers collected here can be regarded as a collaborative phenomenological investigation into the entanglement and mutual dependency of the supposedly “rational” and the “irrational” as well as that of the “practical” and the “theoretical.”. (shrink)

La Inclusión en la educación superior chilena se ha enmarcado dentro del contexto del respeto a la diversidad, sustentabilidad y dignidad de las personas. La aplicación del Index for Inclusion en la Universidad Bernardo O’Higgins instala como ejercicio la autoevaluación respecto de los propios procesos inclusivos. Esta investigación cuantitativa permite proponer mejoras desde la reflexión de la propia comunidad educativa respecto de la cultura, políticas y prácticas inclusivas. Conocer la comunidad, sus necesidades e intereses, respetando su potencial independiente de su (...) diversidad, es lo que permite establecer procesos de aprendizaje y enseñanza que aseguren una educación para todos y todas. (shrink)

A partir de los textos originales, especialmente el Ṛgveda, se someten a examen los conceptos de mal, culpa y pecado en la ideología védica y brahmánica. Para el pensamiento védico eran pecaminosas las infracciones contra el ṛtá, en concreto drúh: mentira, traición, faltar a la palabra dada. La ideología védica presenta rasgos de las «culturas de la vergüenza», en las que una mala acción no crea sentimientos de culpa personal, arrepentimiento o contrición, sino en primer lugar, temor a la pérdida (...) de la estimación pública. Cuando se pide a los dioses quedar libre de las ataduras que son la consecuencia esperada de las malas acciones, no se hace distinción en los textos entre una mala acción intencionada, un error casual o inconsciente, ni entre pecados propios o ajenos, ya que también las consecuencias de un pecado ajeno, en forma de polución, pueden contaminar a terceros. El análisis de avadyá «vergüenza» se lleva a cabo en textos acerca del nacimiento de Indra (RV 4.18) y la muerte de Namuci (MS 4.3.4). (shrink)

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CONTENTS.--Einführung.--Die mythische urwelt.--Das magische heidentum.--Magic, mythus und christentum.