Este artículo presenta una visión histórica de la utopía social cristiana en la Edad Media.Se pone de presente que la praxis social y religiosa conducida por la Iglesiainstitucional en ese periodo de tiempo está relacionada con una crisis u ocaso de lautopía social cristiana, entendida ésta como la búsqueda de una sociedad en la queimpere la igualdad social y religiosa, que se rija por el principio de misericordia, y queesté abierta no sólo a los elegidos, sino a todos los sereshumanos, (...) con especial predilección por los pobres, como primeros destinatarios delmensaje cristiano. Se presenta la Edad Media como un periodo de tiempo que se guiópor una mentalidad religiosa y una praxis económica y social que ocultó la utopía, lacual resurgió en el humanismo y en algunas prácticas evangelizadoras en el NuevoMundo. (shrink)

It took a very long time before I encountered the systematic study of religious processes and dynamics as a distinctive and expansive area of scholarship. Using an autobiographical account, I trace the development of my scholarship in the social scientific study of religion. I have now experienced a great diversity of approaches to the study of religion. Driven by insatiable curiosity and knowing that no one can capture religion comprehensively, I now am committed to stimulating imaginative, rigorous, and wide-ranging developments (...) in religious scholarship. We require new, inventive, and even incompatible approaches to our study of religion if we ever hope to try adequately grasping the richness of religion. (shrink)

Existe un problema en filosofía, a saber, qué es el pensamiento; en torno a esta cuestión, hay otras preguntas, tales como qué se requiere para que algo piense, siendo la pregunta de si las máquinas pueden pensar un caso especial de este último cuestionamiento. Una forma de abordar este problema es por medio de la búsqueda de un conjunto de condiciones necesarias y suficientes que, si son reunidas por algo, entonces estaremos justificados para responder afirmativamente a la pregunta de si (...) esa cosa en particular piensa. (shrink)

Politics, Philosophy & Economics, Volume 21, Issue 2, Page 122-164, May 2022. I argue that the consensus view that one must never level down to equality gives rise to a dilemma. This dilemma is best understood by examining two parallel cases of leveling down: one drawn from the economic domain, the other from the political. In the economic case, both egalitarians and non-egalitarians have resisted the idea of leveling down wages to equality. With no incentives for some people to work (...) hard social productivity will likely decline, further lowering people's wages and thus leaving everybody all-things-considered worse off as a result—hence “never level down.” On the other hand, however, the argument against leveling down does not appear to pass muster in the political sphere: denying political equality in the form of “one person, one vote”, for example, by giving a higher share of voting power to people with, say, more education seems straightforwardly objectionable, even if such a voting scheme would improve the outcomes of all people, including those who are ultimately left with fewer votes. Thus, a fundamental tension arises: we can either endorse the widely-affirmed “never-level-down” thesis, which says that sacrificing people's well-being exclusively for the sake of promoting equality can never be the right thing to do, or we can endorse the principle of “one person, one vote.” But we cannot do both. I defend this dilemma against a view I call the compatibility view: roughly, that because OPOV is strictly necessary to advance some weighty, non-egalitarian interest people have, accepting OPOV as a principle of justice is compatible with one's rejection of leveling down. (shrink)

In this paper, following the taxonomy developed by Mackenzie, Rogers and Dodds of different sources and states of vulnerability, I claim that wild animals are inherently and situationally vulnerable. This is because they can experience suffering as a response to certain internal and external states and have a high exposure to, and a low capacity to cope with, harmful natural processes. From this it follows that we have a moral obligation to support and assist individuals who are occurrently vulnerable and (...) to reduce the risk of dispositional vulnerabilities becoming occurrent in the future, by endorsing some form of what I call ‘environmental enhancement’. Finally, I pay critical attention to how to prevent interventions aimed at ameliorating vulnerability from paradoxically generating pathogenic vulnerabilities. (shrink)

Neoclassical economics assumes that individuals have stable and context-independent preferences, and uses preference satisfaction as a normative criterion. By calling this assumption into question, behavioural findings cause fundamental problems for normative economics. A common response to these problems is to treat deviations from conventional rational choice theory as mistakes, and to try to reconstruct the preferences that individuals would have acted on, had they reasoned correctly. We argue that this preference purification approach implicitly uses a dualistic model of the human (...) being, in which an inner rational agent is trapped in an outer psychological shell. This model is psychologically and philosophically problematic. (shrink)

This paper addresses the question of how incidental findings in clinical research should be managed by researchers, focusing in detail on IFs discovered in neuroimaging research. It begins by engaging the larger research ethics issue of whether researchers have any obligations of clinical care to participants, and assesses the content and merits of one particular framework for answering this question, Richardson and Belsky's ancillary care model. From here the paper develops an organizational structure for integrating the ancillary care model with (...) existing research ethics standards, with the aim of better understanding their respective domains. It makes a distinction between incidental findings that are anticipated by informed consent documents, and those that are unanticipated, arguing that this distinction is critical for evaluating researcher obligations. Finally, it takes on the issue of incidental findings in neuroimaging research, translating the standards discussed into recommendations for both unanticipated and anticipated findings. (shrink)

Animals, like humans, suffer and die from natural causes. This is particularly true of animals living in the wild, given their high exposure to, and low capacity to cope with, harmful natural processes. Most wild animals likely have short lives, full of suffering, usually ending in terrible deaths. This book argues that on the assumption that we have reasons to assist others in need, we should intervene in nature to prevent or reduce the harms wild animals suffer, provided that it (...) is feasible and that the expected result is positive overall. It is of the utmost importance that academics from different disciplines as well as animal advocates begin to confront this issue. The more people are concerned with wild animal suffering, the more probable it is that safe and effective solutions to the plight of wild animals will be implemented in the future. (shrink)

Examines to what extent Heidegger accepted the Nazi philosophy, assesses his anti-Semitism, and looks at the links between philosophy and politics.

A partir de los conceptos de carácter, virtud y amistad propuestos por la ética de la ficción de Wayne Booth, realizamos un análisis comparativo entre los efectos éticos provocados por el territorio y la música en las novelas Península, Península de Hernán Lara Zavala y en El llamado de los tunk’ules de Marisol Ceh Moo. Sugerimos que, a pesar de estar ante dos novelas que comparten el mismo contexto geo-histórico, los efectos éticos causados por el territorio y la música, bajo (...) la idea de Yucatán, guardan diferencias que ameritan llevar a cabo una co- ducción para dilucidar el tipo de compañía literaria que nos ofrecen. (shrink)

This note replies to a comment by Daniel Hausman on our paper ‘Preference purification and the inner rational agent: a critique of the conventional wisdom of behavioural welfare economics’. We clarify our characterisation of behavioural welfare economics and acknowledge that Hausman does fully endorse this approach. However, we argue that Hausman’s response to our critique, like behavioural welfare economics itself, implicitly uses a model of an inner rational agent.

Parenting is a transforming experience for the life of parents that brings joy and satisfaction as well as challenges, frustration, and demands. The aim of this study was to determine the relationship between “parental stress and satisfaction” and work-home conflict, perceived social support, and global satisfaction with life, and to determine the moderating role of the parent's gender. A sample of 244 participants was studied: 49.6% (121) mothers and 50.4% (123) fathers with children between 2 and 12 years of age. (...) The data was analysed by means of multiple linear regression models and Beta regression for stress and parental satisfaction, respectively, and they were complemented with general and conditional dominance analyses to estimate the relevance of the predictors. Mothers presented higher levels of parental stress and satisfaction than fathers. Being female, having two children, and home-work conflict were predictors of a higher parental stress. Age was also a predictor, as younger parents and also those older than 37 years of age showed more parental stress. Having no partner and being male was associated to lower parental satisfaction. In conclusion, parental stress and satisfaction emerge as clearly differentiated dimensions of parenting experience. The gender gap in parental stress could be linked to the persistence of traditional roles regarding the care of the children, in agreement with the findings in other research. (shrink)

Relying on some auxiliary assumptions, usually considered mild, Bell’s theorem proves that no local theory can reproduce all the predictions of quantum mechanics. In this work, we introduce a fully local, superdeterministic model that by explicitly violating ‘settings independence’—one of these auxiliary assumptions, requiring statistical independence between measurement settings and systems to be measured—is able to reproduce all the predictions of quantum mechanics. Moreover, we show that contrary to widespread expectations, our model can break settings independence without an initial state (...) that is too complex to handle, without visibly losing all explanatory power, and without outright nullifying all of experimental science. Still, we argue that our model is unnecessarily complicated and does not offer true advantages over its non-local competitors. We conclude that while our model does not appear to be a viable contender to its non-local counterparts, it provides the ideal framework to advance the debate over violations of statistical independence via the superdeterministic route. (shrink)

Dissertação: FARIA, Thiago Hot Pereira de. Mishná e Belo Horizonte: A influência da cultura oral na comunidade judaica belo-horizontina. 2014. Dissertação – Pontifícia Universidade Católica de Minas Gerais, Programa de Pós-graduação em Ciências da Religião, Belo Horizonte.

In this paper I argue that the political and economic domains are analogous for distributive purposes. The upshot of this conclusion is that because we normally think that an unequal distribution of votes is objectionable even if these inequalities are strictly necessary to improve the lives of less informed voters, so we should conclude that an unequal distribution of resources might be similarly objectionable even if strictly necessary to make the worse off better off. Leveling down economic resources is therefore (...) sometimes morally permissible. I consider and reject three types of objections to this view. (shrink)

Berichte zur Wissenschaftsgeschichte, EarlyView.

Recent debates in the history of science aimed at reconstructing the history of scientific diplomacy have privileged the analysis of forms of diplomacy coming from above. Instead, the objective of this paper is to raise awareness of these debates by looking at attempts at scientific diplomacy from below. Such a shift in perspective might allow us to observe the impact of marginalized social agents on the construction of international diplomatic choices. This article particularly focuses attention on how the legacy of (...) Bernalism has fostered the emergence of two different types of science diplomacy. On the one hand, Bernalism has influenced the goals of organizations such as UNESCO and the World Peace Council, which are forms of science diplomacy I would term from above. On the other hand, Bernalism has also been at the origin of radical scientific movements that I propose to interpret as forms of scientific diplomacy from below. These have, in fact, played a cardinal role not only in raising public awareness of the social and political roles of science, but also in the more direct participation of scientists in defining the political objectives of their research activity. From this point of view, I analyze how an association like the World Federation of Scientific Workers proposed (at least in the beginning) greater democratic participation than the top‐down structures of other forms of scientific internationalism. (shrink)

Although religious belief is often claimed to help with physical ailments including pain, it is unclear what psychological and neural mechanisms underlie the influence of religious belief on pain. By analogy to other top-down processes of pain modulation we hypothesized that religious belief helps believers reinterpret the emotional significance of pain, leading to emotional detachment from it. Recent findings on emotion regulation support a role for the right ventrolateral prefrontal cortex, a region also important for driving top-down pain inhibitory circuits. (...) Using functional magnetic resonance imaging in practicing Catholics and avowed atheists and agnostics during painful stimulation, here we show the existence of a context-dependent form of analgesia that was triggered by the presentation of an image with a religious content but not by the presentation of a non-religious image. As confirmed by behavioral data, contemplation of the religious image eneabled the religious group to detach themselves from the experience of pain. Critically, this context-dependent modulation of pain specifically engaged the right VLPFC, whereas group-specific preferential liking of one of the pictures was associated with activation in the ventral midbrain. We suggest that religious belief might provide a framework that allows individuals to engage known pain-regulatory brain processes. (shrink)

A central debate in the current philosophical literature on temporal experience is over the following question: do temporal experiences themselves have a temporal structure that mirrors their temporal contents? Extensionalists argue that experiences do have a temporal structure that mirrors their temporal contents. Atomists insist that experiences don’t have a temporal structure that mirrors their contents. In this paper, I argue that this debate is misguided. Both atomism and extensionalism, considered as general theories of temporal experience, are false, since temporal (...) experience is not a single undifferentiated phenomena as both theories require. I argue for this conclusion in two steps. First, I show that introspection cannot settle the debate. Second, I argue that the neuroscientific evidence is best read as revealing a host of mechanisms involved in temporal perception - some admitting of an extensionalist interpretation while others admitting only of an atomistic interpretation. As a result, neither side of the debate wins. (shrink)

Si partimos de la idea que un régimen democrático debe entenderse como un sistema de autogobierno, la Constitución, en tanto está, por decirlo de algún modo, en manos de unos cuantos, presenta una aparente contradicción con el ideal democrático. El constitucionalismo popular surge precisamente con el propósito de atenuar la contradicción inserta en la mayoría de las democracias constitucionales: ¿por qué un puñado de ciudadanos deben poder interpretar una Constitución que ata y vincula a todos los miembros de la comunidad (...) por igual? Interpretar el significado de la Constitución, reclaman los populistas, debe ser una empresa compartida y deliberativa entre la ciudadanía, sus representantes y los miembros del poder judicial. Este artículo analiza algunos aspectos del argumento popular. En vez de deliberar sobre el significado de la Constitución, sugiere, es la contestación—una forma específica de deliberación que ocurre después de que la Suprema Corte de Justicia ha emitido una sentencia— la que debe guiar los esfuerzos de interpretación popular. (shrink)

We argue that animals are not cognitively stuck in time. Evidence pertaining to multisensory temporal order perception strongly suggests that animals can represent at least some temporal relations of perceived events.

While we perceive events in our environment through multiple sensory systems, we nevertheless perceive all of these events as occupying a single unified timeline. Time, as we perceive it, is unified. I argue that existing accounts of the perceived unity of time fail. Instead, the perceived unity of time must be constructed by integrating our initially fragmented timekeeping capacities. However, existing accounts of multimodal integration do not tell us how this might occur. Something new is needed. I finish the paper (...) by articulating the hurdles that must be overcome to provide an account of the perceived unity of time. (shrink)

Os signos e as classes dos signos estão entre os tópicos mais importantes do sistema filosófico de Charles S. Peirce. As 10, 28, e 66 classes de signos são classificações desenvolvidas especialmente a partir de 1903 e representam um grande refinamento da divisão fundamental de signos – ícone, índice, símbolo. Nossa abordagem aqui define uma estratégia de visualização das classificações dos signos, com especial atenção para as 10 e 66 classes de signos. O livro está dividido em duas partes: (i) (...) bases teóricas, (ii) diagramas para as classes de signos. Na Parte I (bases teóricas), são apresentadas introdutoriamente as noções fundamentais das categorias fenomenológicas, classes de signos, as tricotomias e diagramas, assim como implicações gerais de nossa abordagem, metodologia e aplicações. Na Parte II (diagramas para as classes de signos), são apresentados e discutidos os modelos das classes, propostos por Peirce e seus comentadores, incluindo uma introdução detalhadamente documental de nossos modelos, 10cubes e 3N3, diagramas dinâmicos para as classes de signos. (shrink)

O propósito que anima este estudo é o de desenvolver análises e construir argumentos, focalizando a “imagem de homem” como tema filosófico do processo reflexivo de formação docente continuada. A metodologia utilizada na formulação dos argumentos foi recorrente ao ensaio, com um encadeamento articulado de análises sustentadas por aportes cuja delimitação temática e teórica é justificada no artigo. Nas considerações finais, reforçam-se os argumentos sobre a importância da continuidade e aprofundamento da formação docente, ressaltando-se, em seus estudos e reflexões, os (...) subsídios do campo temático da filosofia da educação, e nele, a consideração a questões instigantes referidas à imagem de homem que possa, de modo pouco visibilizado e refletido, estar subjacente ao escopo das práticas educativas dos professores. Propõe-se, então, que se considerem, nos critérios orientadores das práticas, referências críticas e contextualizadas, que se encontram na dinâmica da ação-reflexão-ação, própria dos encontros de formação na escola. (shrink)

It’s often claimed in the philosophical and scientific literature on temporal representation that there is no such thing as a genuine sensory system for time. In this paper, I argue for the opposite—many animals, including all mammals, possess a genuine sensory system for time based in the circadian system. In arguing for this conclusion, I develop a semantics and meta-semantics for explaining how the endogenous rhythms of the circadian system provide organisms with a direct information link to the temporal structure (...) of their environment. In doing so, I highlight the role of sensory systems in an information processing architecture. (shrink)

Memories often come with a feeling of pastness. The events we remember strike us as having occurred in our past. What accounts for this feeling of pastness? In his recent book, Memory: A self-referential account, Jordi Fernández argues that the feeling of pastness cannot be grounded in an explicit representation of the pastness of the remembered event. Instead, he argues that the feeling of pastness is grounded in the self-referential causal content of memory. In this paper, I argue that this (...) account falls short. The representation of causal origin does not by itself ground a feeling of pastness. Instead, I argue that we can salvage the temporal localization account of the feeling of pastness by describing a form of egocentric temporal representation that avoids Fernández’s criticisms. (shrink)

The classifications of signs are among the most important topics of Peirce's theory of signs. The 10 classes of signs were developed from 1903 and represent an important refinement of the fundamental division of signs into icons, indexes, and symbols. In this paper we present two diagrammatic models for 10 classes, proposed by Peirce, and an interpretation of the reasoning behind their development, based on the analysis of preparatory versions of these models.

El lenguaje o la actividad cognoscitiva del ser humano que se debate en su lucha contra la circunstancia en la que le ha tocado vivir es hablar, decir y conocer. El hombre habla porque tiene algo que decir, dice porque se define a sí mismo ante la circunstancia en la que vive en cada momento, y esto es posible porque conoce de forma creativa. En este sentido el decir determina el hablar, por arriba, y el conocer por abajo. El conocer (...) humano empieza en una sensación sensible, la aísthesis, la cual es transformada en un universal, extracto o concepto, logos, el cual es el fruto de una serie de operaciones intelectivas realizadas por el propio sujeto en u solo acto, el acto único de hablar, decir y conocer. (shrink)

Defendemos la postura de la necesidad de un desarrollo y de una lectura de Zubiri en clave metafísica para ello mostramos como se han dado las interpretaciones de zubiri, luego lo que ha sido la sedimentación de la interpretación exclusivamente noológica, para en un tercer momento mostrar su carencia y por lo tanto el deber de realizar una reflexión metafísica con las herramientas de la filosofía zubiriana.

This article analyses the Swedish TV series Hållbart näringsliv (HN) to study hegemonic discursive formations over the meaning of the climate crisis. Combining new materialist approaches in discourse studies with a political ecology understanding of the socio-ecological entanglement, we propose the concept of technocratic solutionism to understand how the neo-liberal green economy secures instrumentalist discourses on nature in the Swedish context. The discourse-theoretical analysis of nine HN episodes identifies four nodal points which articulate the technocratic solutionist discourse: capital’s leading role, (...) Nordic exceptionalism, substitutionalism and long-termism. We argue that the climate crisis can be understood as a materiality that dislocates capitalist assemblages, which then, in response, deploy a techno-solutionism discourse to protect the core principles of economic growth and profitability while marginalizing potential radical alternatives. (shrink)