We gratefully thank Filipa Matos Wunderlich for the permission to republish this text, which was first published in a shorter version in KOHT ja PAIK/PLACE and LOCATION Studies in Environmental Aesthetics and Semiotics VI, 2008.: Temporality is a fundamental characteristic of urban places. An attribute of nature, people and space, place-temporality consolidates and emerges out of their dynamic relationship in urban space. Temporality is place-specific and a result of compounds - Urbanisme – Nouvel article.

In recent years, online “involuntary celibate” or “incel” communities have been linked to various deadly attacks targeting women. Why do these men react to romantic rejection with not just disappointment, but murderous rage? Feminists have claimed this is because incels desire women as objects or, alternatively, because they feel entitled to women’s attention. I argue that both of these explanatory models are insufficient. They fail to account for incels’ distinctive ambivalence toward women—for their oscillation between obsessive desire and violent hatred. (...) I propose instead that what incels want is a Beauvoirian “Other.” For Beauvoir, when men conceive of women as Others, they represent them as simultaneously human subjects and embodiments of the natural world. Women function then as sui generis entities through which men can experience themselves as praiseworthy heroes, regardless of the quality of their actions. I go on to give an illustrative analysis of Elliot Rodger’s autobiographical manifesto, “My Twisted World.” I show how this Beauvoirian model sheds light on Rodger’s racist and classist attitudes and gives us a better understanding of his ambivalence toward women. It therefore constitutes a powerful and overlooked theoretical alternative to accounts centered on objectification and entitlement. (shrink)

Almost 25 years after Dees’ article on the meaning of social entrepreneurship, conceptual controversy persists. Based on a qualitative analysis of 209 definitions of social entrepreneurship and respective academic articles, we argue that the concept follows a family resemblance structure and identify the 12 distinct attributes that comprehensively define it. Membership in social entrepreneurship is not defined by a case possessing a universally accepted set of criterial features but by carrying shared attributes with other cases. The family resemblance structure points (...) to the persistent fallacy of using the same term to label different phenomena and cautions researchers against causal homogeneity assumptions among different conceptual subtypes. Assuming a descriptive stance, we shed light on how distinct ethical positions relate to different definitions of social entrepreneurship. Among the existing conceptual variety, we identify four prominent subtypes and find that ‘market-based’ conceptualizations relate to _economism_, the ‘social business’ subtype relates to _rule utilitarian_ positions, ‘efficiency-driven’ definitions are associated with _hedonistic act utilitarian_ views, and the ‘transformational impact’ subtype is akin to a _eudemonic act utilitarian_ stance. (shrink)

How are patriarchal regimes perpetuated and reproduced? Kate Manne’s recent work on misogyny aims to provide an answer to this central question. According to her, misogyny is a property of social environments where women perceived as violating patriarchal norms are ‘kept down’ through hostile reactions coming from men, other women and social structures. In this paper, I argue that Manne’s approach is problematically incomplete. I do so by examining a recent puzzling social phenomenon which I call (post-)feminist backlash: the rise (...) of women-led movements reinstating patriarchal practices in the name of feminism. I focus on the example of ‘raunch feminist’ CAKE parties and argue that their pro-patriarchal dimension cannot be adequately explained by misogyny. I propose instead a different story that emphasizes the continued centrality of gender distinctions in our social normative life, even as gendered social meanings become increasingly contested. This triggers meaning vertigo, a distinct form of social anxiety and the reactionary impulse at the heart of (post)-feminist backlash. Meaning vertigo both complicates the answer to Manne’s main question—“why is misogyny still a thing?”—and suggests the need and opportunity for a different kind of feminist political intervention. (shrink)

Forensic DNA phenotyping is a genetic technology that might be used in criminal investigations. Based on DNA samples of the human body found at crime scenes, it allows to infer externally visible characteristics (such as eye, hair and skin colour) and continental-based biogeographical ancestry. By indicating the probable visible appearance of a criminal suspect, forensic DNA phenotyping allows to narrow down the focus of a criminal investigation. In this article, drawing on interviews with forensic geneticists, we explore how their narratives (...) translate contemporary focus on criminal molecularized bodies. We propose the concept of (de)materialization to approach three aspects of the forensic geneticists’ views. The first regards considering bodies as mutable entities. The second relates to socially contingent meanings attributed to bodies. The third regards to controversies surrounding data reliability. By reflecting upon the (de)materialization of criminal bodies, forensic geneticists juxtapose the defence and unsettling of forensic DNA phenotyping claims. (shrink)

In this chapter, Filipa Melo Lopes looks at incel violence, and argues that the two most common feminist analyses of their actions—their objectification of women or their sense of entitlement to women’s attention—are insufficient. They fail to account for incels’ distinctive ambivalence towards women, namely their oscillation between obsessive desire and violent hatred. Melo Lopes proposes instead that what incels want is a Beauvoirian ‘Other’—discussed by Beauvoir in her chapter on myths in terms of the ‘Eternal Feminine’. For Beauvoir, (...) when men conceive of women as Others, they function as sui generis entities through which men can experience themselves as praiseworthy heroes, but also risk the denial of their so-called exceptionality. Melo Lopes then goes on to give an illustrative analysis of Elliot Rodger’s autobiographical manifesto, My Twisted World, showing how Beauvoir’s analysis of the myth of woman sheds light on Rodger’s racist and classist attitudes and gives us a better understanding of his ambivalence towards women. Beauvoir, according to Melo Lopes, therefore constitutes a powerful and overlooked theoretical alternative to accounts centered on objectification and entitlement. (shrink)

In the distinction 27 of the Commentaries on the four books of Sentences of Master Peter Lombard, in that question where the proper meaning of the concept “Word” is discussed and clarified, Bonaventure invokes the authority of the anselmian thought, as it is exposed upon the several pages of the Monologion, for the conclusion of the problem and the solution of the dissensions. Taking, therefore, such text as the starting point of our incursion on the philosophy of the monk of (...) Le Bec, our aim is to reflect on the mediating character of the Word in the creational act, and on the way in which it becomes the interpretational key of the philosophical question of the one and the multiple. It is this relation between the one and the multiple, in which the mystery of creation is enclosed, that, in its turn, will find Strong aesthetical resonances, within the philosophy of the Seraphic Doctor founded on a certain conception of beauty, of Augustinian matrix, that defines it as “aequalitas nunierosa”, i.e., as unity of the multiplicity. (shrink)

One of the key insights of Simone de Beauvoir’s The Second Sex is the idea that gender-based subordination is not just something done to women, but also something women do to themselves. This raises a question about ethical responsibility: if women are complicit, or actively implicated in their own oppression, are they at fault? Recent Beauvoir scholarship remains divided on this point. Here, I argue that Beauvoir did, in fact, ethically criticize many women for their complicity, as a sign of (...) what she called “bad faith”. I challenge recent accounts by Nancy Bauer and Manon Garcia, who both read Beauvoir as exonerating complicit women. According to this reading, women emerge as human “freedoms” within a social world where a “destiny” of inferiority is already prepared for them. Their self-subordination is then an inevitable product of acting in a patriarchal world. I argue, however, that this interpretation generates a crucial tension, leading Bauer and Garcia to call on women to stop being complicit, while also claiming they cannot avoid complicity. I propose instead a different interpretation, on which feminine complicity is often fueled by criticizable ethical attitudes that are far from inevitable. By revisiting Beauvoir’s notion of “bad faith”, I show that this account is compatible with recognizing the limitations imposed on women’s agency and I show that this feminist ethical criticism is itself an important part of a collective project of social transformation. (shrink)

No contexto da Metafísica Medieval, a «beleza» foi pensada como um conceito ambíguo: ora atribuído a Deus, ora atribuído ao Mundo. O propósito deste artigo é clarificar o sentido desta ambiguidade no âmbito da filosofia do Pseudo-Dionísio Areopagita. Se, portanto, o conceito de «beleza» é, em primeiro lugar, despojado do seu carácter sensível e mundano, para ser apropriado à natureza divina, ele é, num segundo momento, aposto à própria criação, de forma a designar a manifestação visível da beleza transcendente e (...) o chamamento vital para a perscrutação teológica. (shrink)

This paper deals with Bonaventure’s stand on the separability of accidents discussed within the framework of the theology of the Eucharist, in his Commentarium in Sententias, IV, d. 12, p. 1, a. 1, q. 1. Since an accident was traditionally defined as ens in alio, the existence of accidents apart from any subject in the Eucharist was considered philosophically challenging. The Franciscan theologian has been credited with having distinguished, for the first time (Bakker PJJM. La raison et le miracle: les (...) doctrines eucharistiques (c. 1250 – c.1400): contribution à l’étude des rapports entre philosophie et théologie. s.n., Nijmegen, 1999; Vijgen J. The status of Eucharistic accidents “sine subiecto”: An historical survey up to Thomas Aquinas and selected reactions. München: Akademie Verlag, 2013), between the relation of accident to subject secundum aptitudinem, and the relation of accident to subject secundum actum, while sustaining that only the relation to subject secundum aptitudinem constitutes the accident’s proper definition, a view that Aquinas would subscribe to and develop further, relying on Avicenna’s idea of the real distinction between essence and existence. The chapter will discuss Bonaventure’s rather different reasons for refusing to accept actual being in alio as the accident’s essence. Bonaventure does not appeal to a distinction between being and essence but draws on the common essence of accidents in individualized substances vs. accidents as universals, or accidents secundum species sive differentias speciales. (shrink)

In the scope of Medieval Metaphysics, «beauty» has been pondered as an ambiguous concept: either attributed to God, or to the World. The aim of this article is to clarify the meaning of this ambiguity within the philosophy of the Pseudo-Dionysius the Areopagite. If, therefore, the concept of «beauty» is primarily withdrawn from its sensible and mundane feature in order to be appropriated to the divine nature, it is secondly apposed to creation itself so that it may designate the visible (...) manifestation of transcendent beauty and vital call to theological pursuit.No contexto da Metafísica Medieval, a «beleza» foi pensada como um conceito ambíguo: ora atribuído a Deus, ora atribuído ao Mundo. O propósito deste artigo é clarificar o sentido desta ambiguidade no âmbito da filosofia do Pseudo-Dionísio Areopagita. Se, portanto, o conceito de «beleza» é, em primeiro lugar, despojado do seu carácter sensível e mundano, para ser apropriado à natureza divina, ele é, num segundo momento, aposto à própria criação, de forma a designar a manifestação visível da beleza transcendente e o chamamento vital para a perscrutação teológica. (shrink)

El pluralismo ontológico depende estrechamente de la doctrina de las relaciones externas. Los términos son singularidades materiales y las relaciones son singularidades virtuales, no menos reales que las primeras y que responden a una lógica propia. En su «empirismo trascendental» Deleuze retoma de modo implícito la discusión tradicional acerca de las relaciones (Bradley, Russell, Whitehead y James), aunque reconduciéndola hacia la ontología de lo virtual que actúa en el plano de inmanencia. Si nuestro análisis es correcto, la ontología misma podría (...) ser definida como una ecología de las relaciones externas que se establecen entre los diversos planos de organización (especies, individuaciones, actualidades) y el plano de inmanencia (medio ecológico o virtual). (shrink)

Ce livre résume une recherche que l'auteur a menée pendant de très longues années, et qu'il a voulu exposer comme élargissement de l'œuvre de William James, fondateur de la philosophie et de la psychologie américaines.

Feminists have always been concerned with how the clothes women wear can reinforce and reproduce gender hierarchy. However, they have strongly disagreed about what to do in response: some have suggested that the key to feminist liberation is to stop caring about how one dresses; others have replied that the solution is to give women increased choices. In this paper, we argue that neither of these dominant approaches is satisfactory and that, ultimately, they have led to an impasse that pervades (...) the contemporary feminist debate. The problem is that both sides of the debate understand women’s complicity in patriarchal subordination as a matter of what women wear and do. Instead, we propose a phenomenological analysis that understands complicity as based in our relations to our clothes. Starting from this phenomenological perspective, we sketch a new relational feminist ethics of dressing. This alternative ethical paradigm cannot yield a simple recipe for how to dress or tell us what garments are off-limits. But it can offer a way to make critical feminist judgements about clothes without veering into a stifling new prescriptivism. (shrink)

At the end of 2017, Kristen Roupenian’s short story, Cat Person, went viral. Published at the height of the #MeToo movement, it depicted a ‘toxic date’ and a disturbing sexual encounter between Margot, a college student, and Robert, an older man she meets at work. The story was widely viewed as a relatable denunciation of women’s powerlessness and routine victimization. In this paper, I push against this common reading. I propose an alternative feminist interpretation through the lens of Simone de (...) Beauvoir’s notion of narcissism: a form of alienation that consists in making oneself both the subject and the ultimate project of one’s life. Framing Margot as a narcissist casts her as engaging, not in subtly coerced, undesired sex, but rather in sex that is desired in a tragically alienated way. I argue that Beauvoir’s notion of narcissism is an important tool for feminists today – well beyond the interpretation of Cat Person. It presses us to see systematic subordination not just as something done to women, but also as something women do to themselves. This in turn highlights the neglected role of self-transformation as a key aspect of feminist political resistance. (shrink)

The mapping of therapeutic collaboration throughout counseling deepens our understanding of how the helping relationship fosters client change. To better understand the process of career construction counseling, we analyzed the therapeutic collaboration on six successful face-to-face cases. The participants were six Portuguese adults, five women and one man, real clients of a career counseling service, and four psychologists, three female and one male trained in the career intervention model. The participants completed demographic questions and measures of career certainty, vocational identity, (...) career indecision, and psychological functioning. The Therapeutic Collaboration Coding System was used to track collaboration throughout all interactive episodes. The clinical significance of the intervention was calculated by analyzing pre-post-test statistical differences for each case, with the Reliable Change Index and Z score. The findings evidenced a pattern of therapeutic collaboration evolution for good outcome cases. Based on this pattern, we propose a model of process-outcome evolution for the three phases of CCC. (shrink)

The valence–space metaphor research area investigates the metaphorical mapping of valenced concepts onto space. Research findings from this area indicate that positive, neutral, and negative concepts are associated with upward, midward, and downward locations, respectively, in the vertical plane. The same research area has also indicated that such concepts seem to have no preferential location on the horizontal plane. The approach–avoidance effect consists in decreasing the distance between positive stimuli and the body and increasing the distance between negative stimuli and (...) the body. Thus, the valence–space metaphor accounts for the mapping of valenced concepts onto the vertical and horizontal planes, and the approach–avoidance effect accounts for the mapping of valenced concepts onto the “depth” plane. By using a cube conceived for the study of allocation of valenced concepts onto 3D space, we show in three studies that positive concepts are placed in upward locations and near the participants’ body, negative concepts are placed in downward locations and far from the participants’ body, and neutral concepts are placed in between these concepts in both planes. (shrink)

IntroductionHistory of depression symptoms, including before and during pregnancy, has been identified as an important risk factor for postpartum depression symptoms. This condition has also been associated with diverse implications, namely, on the quality of mother–infant bonding. Moreover, the role of self-criticism on PPD has been recently found in several studies. However, the link between these factors has not been explored yet. Furthermore, anxiety symptoms in postpartum has been less studied.MethodsThis study analyzed whether the history of depression symptoms predicted mother–infant (...) bonding, via self-criticism and PPD symptoms. The same model was repeated with a history of anxiety and postpartum anxiety symptoms. A total of 550 mothers of infants <24 months old participated in this cross-sectional study and answered an online survey.ResultsThrough a parallel–serial mediation model, the results show that in a first step, self-criticism dimensions of inadequate-self, hated-self, and reassuring-self, and in a second step, PPD symptoms, mediate the relationship between the history of depression symptoms and mother–infant bonding. However, the relationship between the history of anxiety symptoms and bonding is not mediated by all the considered chain of mediators, being only mediated by one of the self-criticism dimensions, inadequate self.ConclusionsThe current study confirmed the association of history of both depression and anxiety with mother–infant bonding. While in the case of history of anxiety symptoms, the relation was only mediated by inadequate self-dimension of self-criticism, in the case of history of depression symptoms, the relation was mediated by self-criticism and postpartum depressive symptoms. The buffering effect of reassuring-self on bonding and negative affect was also evidenced. Psychological and preventive interventions should address this evidence to target interventions for mother–infant bonding problems in accordance with previous and actual current maternal risk factors. (shrink)

The storage problem is the problem of explaining how concepts could be stored in the mind if the mind is something material. David Oderberg has defended the immateriality of the human intellect on the basis of the storage problem. The general idea of the argument is that concepts possess features that make them categorially incapable of being stored in any material locus. Yet, they are stored in the mind. Hence, the mind is immaterial. In this paper I propose that Oderberg’s (...) argument cannot be accepted. First, I argue that on one reading the argument leads to absurdity and is inconsistent with Oderberg’s Thomism. Secondly, I argue that even on another, weaker reading of the argument, Oderberg has no plausible and adequate grounds for accepting it, and the grounds he does provide in favor of the argument seem in tension with Thomism. (shrink)

The storage problem is the problem of explaining how concepts could be stored in the mind if the mind is something material. David Oderberg has defended the immateriality of the human intellect on the basis of the storage problem. The general idea of the argument is that concepts possess features that make them categorially incapable of being stored in any material locus. Yet, they are stored in the mind. Hence, the mind is immaterial. In this paper I propose that Oderberg’s (...) argument cannot be accepted. First, I argue that on one reading the argument leads to absurdity and is inconsistent with Oderberg’s Thomism. Secondly, I argue that even on another, weaker reading of the argument, Oderberg has no plausible and adequate grounds for accepting it, and the grounds he does provide in favor of the argument seem in tension with Thomism. (shrink)

Este libro quiere desarrollar un pensamiento que, poniéndose del lado de las víctimas y rechazando la salida nihilista, abogue por la construcción del futuro sobre la herencia de la racionalidad griega y del cristianismo, sin renunciar tampoco a lo que pueda ser heredado de lo mejor de la tradición ilustrada, convencido de que sólo un nuevo encuentro entre fe y razón puede devolver al hombre la confianza en sí mismo.

Se presenta un artículo acerca de los factores de riesgo asociados a la dermatitis atópica en niños, enfermedad con una incidencia significativa en el municipio Nuevitas. A partir de la revisión de Historias Clínicas en los Consultorios 4,5 y 6 del territorio, en el período comprendido de enero a septiembre del 2015, se constató como importantes los factores genéticos y los medioambientales en estos pacientes. Con el objetivo de disminuir los últimos se elaboró una estrategia educativa para la familia de (...) los infantes. Se aplicó una encuesta inicial y una final con una población de 60 familias y una muestra de 30 que representa el 50 % con el criterio de inclusión de tener algún o algunos de estos factores. Se concluye que la estrategia contribuyó a transformar los estilos de vida en las familias estudiadas. The article deals with risk factors associated to atopic dermatitis in children, a disease with a significant effect on Nuevitas municipality. Starting from the checking of clinical histories in doctors' offices 4, 5 and 6 in the municipality from January to September 2015, genetic and environmental factors were confirmed to be important. Aiming at lessening these risks, an educational strategy for the children's families was developed. An initial and a final survey of a population of 60 families and a sample of 30, make for a 50 % with inclusion criterion of having some or a lot of these factors. It was reached the conclusion that the strategy contributed to transforming lifestyles in the studied families. (shrink)

Introducción a la problemática jurídica actual, por R. M. Alsina.--La filosofía de la cultura, por Francisco Romero.--El sentido del derecho para la vida humana, por Juan Llambías de Azevedo.--El derecho como objeto y la ciencia del derecho, por E. R. Aftalión.--Las especies del saber jurídico (consideraciones de epistemología) por Manuel Río.--Posición cultural de las orientaciones políticas, por M. T. Ruiz Moreno.

La presencia del orden se nos impone con singular insistencia. La reflexión sobre el orden, las posibilidades de su emergencia y las condiciones de su articulación y de su crítica, al igual que de su transgresión o transformación, ha constituido un eje central en el pensamiento filosófico y social continental a lo largo del siglo XX. Los trabajos que aparecen en este libro proceden de pensadores provenientes de Alemania, Francia y México y se proponen contribuir a una reflexión amplia, sistemática (...) y a la vez interdisciplinaria sobre este problema a la vez inquietante e inescapable. (shrink)

Los cuatro filósofos que aquí se discuten parecen mostrar cuatro caminos de búsqueda que si no siempre conducen a un Dios vivo, por lo menos son un intento por alcanzarlo o una nostalgia de loa alcanzable y, por lo mismo, presente. ¿Es necesario que la ciencia se oponga a la religión? Teilhard de Chardin, en una experiencia cristiana nunca puesta en duda, trata de reunir y unificar ciencia y conciencia o, si se requiere, en términos tan viejos como vigentes, razón (...) (ciencia) y fe (la cristiana). ¿Existe la posibilidad de conocer a los "celestes", e incluso a Dios? A la pregunta contestará dubitativamente pero no sin esperanza Martín Heidegger. ¿Es importante la vida religiosa para quien, acongojadamente, descree? Lo es para alguien que, como Wittgenstein, ha perdido la fe y, sin embargo, anda en busca de lo indecible, de lo "místico". ¿Tienen todavía vigencia tratar de reunir la Grecia clásica y el universo cristiano, por vías místicas? La respuesta será afirmativa en esta obrera de la gracia y el amor que fue Simone Weil. (shrink)