Me enfoco aquí en los principales contraargumentos que han sido erigidos en contra de una tesis que postulé en mi artículo “Nietzsche, the Overhuman, and the Transhumanims” (2009a), según la cual se pueden encontrar similitudes significativas en un nivel fundamental entre el concepto de posthumano, tal como es sostenido por algunos transhumanistas, y el concepto de Nietzsche de sobrehumano. Los artículos con los contraargumentos fueron publicados en el reciente apartado de la Journal of Evolution and Technology “Nietzsche and European Posthumanisms” (...) (junio-julio 2010). Como varios comentadores se han referido a problemas idénticos, he decidido que no sería apropiado responder a cada artículo individualmente, sino enfocarme en los argumentos centrales y lidiar con los contraargumentos mencionados en las diferentes réplicas. Me ocupo de cada tópico en una sección separada. Las secciones se titulan como sigue: 1. Tecnología y evolución; 2. Superando el nihilismo; 3. Política y liberalismo; 4. ¿Utilitarismo o ética virtuosa?; 5. La vida buena; 6. Creatividad y voluntad de poder; 7. Inmortalidad y longevidad; 8. Logocentrismo; 9. El tercer Reich. Cuando me ocupo con cada tópico, no sólo estoy respondiendo a los contraargumentos; también erijo interrogantes concernientes al transhumanismo y postulo mis propios puntos de vista en relación con algunas de las interrogantes con las que estoy lidiando. (shrink)

In their reviews, Chater and Oaksford, Dutilh Novaes, and Sterelny are critical of our modularist approach to reason. In this response, we clarify our claim that reason is one of many cognitive modules that produce intuitive inferences each in its domain; the reason module producing intuitions about reasons. We argue that in‐principle objections to the idea of massive modularity based on Fodor's peculiar approach are not effective against other interpretations that have led to insightful uses of the notion in psychology (...) and biology. We explain how the reason module evaluates reasons on the basis of their metacognitive properties. We show how the module fulfils a social function, that of producing reasons to justify oneself and convince others and of evaluating the reasons others produce to convince us. (shrink)

Much work on intellectual humility has focused on its epistemic benefits. We suggest that displaying (or failing to display) intellectual humility also has effects on how others perceive us and that, as a result, intellectual humility can serve reputation management purposes, in at least four ways: (i) Intellectual humility can be used to signal we are a good source of information; (ii) Intellectual humility can be used to signal we are competent through countersignaling; (iii) Intellectual humility can be used to (...) make sure others do not believe we are overclaiming superiority; (iv) lack of intellectual humility (or intellectual arrogance) can be used to signal dominance. The evidence suggests that intellectual humility (or lack thereof) can have each of these effects. Seeing intellectual humility as (inter alia) a reputation management tool predicts that people will be more or less likely to display intellectual humility in some contexts. For instance, people in a position of power might stand to lose less if they fail to be intellectual humble; accordingly, evidence suggests that they tend to display less intellectual humility. In conclusion, we speculate that understanding intellectual humility as reputation management could help construct environments more conducive to displays of intellectual humility. (shrink)

Die Fragestellungen der Metaphysik, so scheint es, sind nicht mehr zeitgemäß. Der Begriff erinnert an abgehobene Systeme ohne jeden Realitätssinn. Dabei gibt es kein Denken ohne Metaphysik. Unter Bezugnahme auf die Traditionen der Phänomenologie und der französischen Philosophie versteht Robert Hugo Ziegler Endlichkeit als eine positive Auszeichnung, während der Begriff der Zeitlichkeit die erste Dimension von Sein beschreibt. Sein grundlegender Beitrag zur Reflexion über Mensch und Welt zeigt, wie sich die Philosophie selbstbewusst einer Erneuerung der Metaphysik stellen kann.

The idea that simplicity matters in science is as old as science itself, with the much cited example of Ockham's Razor, 'entia non sunt multiplicanda praeter necessitatem': entities are not to be multiplied beyond necessity. A problem with Ockham's razor is that nearly everybody seems to accept it, but few are able to define its exact meaning and to make it operational in a non-arbitrary way. Using a multidisciplinary perspective including philosophers, mathematicians, econometricians and economists, this 2002 monograph examines simplicity (...) by asking six questions: what is meant by simplicity? How is simplicity measured? Is there an optimum trade-off between simplicity and goodness-of-fit? What is the relation between simplicity and empirical modelling? What is the relation between simplicity and prediction? What is the connection between simplicity and convenience? The book concludes with reflections on simplicity by Nobel Laureates in Economics. (shrink)

Resumen Este artículo analiza la construcción de la infancia en las novelas El mercurio (1968), El río de la luna (1981) y Esta pared de hielo (2005), de José María Guelbenzu, a la luz de los conceptos mítico-simbólicos de Bachelard y Durand para demostrar que funciona como un absoluto primigenio al que se busca volver constantemente, pues resguarda a los personajes hasta el inminente choque con la realidad adulta. Esto para concluir que desde la adultez los personajes observan la infancia (...) con el anhelo de volver allí, lo que tiene una función paliativa mediante la memoria y la palabra, por ello, la narrativa de Guelbenzu plantea regresar al ámbito infantil desde las imágenes literarias y así conservar ese mundo de fantasía. Abstract This article analyzes the construction of childhood in the novels El mercurio (1968), El río de la luna (1981) and Esta pared de hielo (2005), by José María Guelbenzu, in the light of the mythical-symbolic concepts of Bachelard and Durand to demonstrate that it functions as a primitive absolute to which it is sought to return constantly, since it protects the characters until the imminent clash with adult reality. This to conclude that in their adulthood the characters observe childhood with the desire to return there, this has a palliative function through memory and word, therefore, Guelbenzu’s narrative proposes the return to the child environment trough literary images to preserve that world of fantasy. (shrink)

The advancement of Artificial Intelligence (AI) poses challenges in the field of bioethics, especially concerning issues related to life and death. AI has permeated areas such as health and research, generating ethical dilemmas and questions about privacy, decision-making, and access to technology. Life and death have been recurring human concerns, particularly in connection with depression. AI has created systems like Thanabots or Deadbots, which digitally recreate deceased individuals and allow interactions with them. These systems rely on information generated by AI (...) users during their lifetime, raising ethical and emotional questions about the authenticity and purpose of these recreations. AI acts as a mediator between life, death, and the human being, enabling a new form of communication with the deceased. However, this raises ethical issues such as informed consent from users and the limits of digital recreation. Companies offer services like the Digital Resurrection of deceased individuals and the generation of hyper-realistic avatars. Still, concerns arise about the authenticity of these representations and their long-term emotional impact. Interaction with Thanabots may alter perceptions of death and finitude, leading to a potential “postmortal society” where death is no longer viewed as a definitive end. Nevertheless, this raises questions about the value of life and the authenticity of human experiences. AI becomes a bridge between the living and the dead, partially replacing rituals and mystical beliefs. As technology advances, there will be a need for greater transparency in interacting with AI systems and ethical reflections on the role of these technologies in shaping perceptions of life and death. Ultimately, the question arises of whether we should allow the dead to rest in peace and how to balance the pursuit of emotional relief with authenticity and respect for the memory of the deceased. A deeper ethical consideration is needed on how AI alters traditional notions of life, death, and communication in contemporary society. In this research, an interdisciplinary approach was utilized to conduct a comprehensive systematic review of the recent academic literature, followed by a detailed analysis of two key texts. Central ideas were extracted, and recurring themes were identified. Finally, a reflective analysis of the findings was conducted, yielding significant conclusions and recommendations for future research. (shrink)

Abstract How do people find arguments while engaged in a discussion? Following an analogy with visual search, a mechanism that performs this task is described. It is a metarepresentational device that examines representations in a mostly serial manner until it finds a good enough argument supporting one’s position. It is argued that the mechanism described in dual process theories as ‘system 2’, or analytic reasoning fulfills these requirements. This provides support for the hypothesis that reasoning serves an argumentative function. Content (...) Type Journal Article Pages 1-20 DOI 10.1007/s10503-011-9256-1 Authors Hugo Mercier, Philosophy, Politics and Economics Program, University of Pennsylvania, 313 Cohen Hall, 249 South 36th Street, Philadelphia, PA 19104, USA Journal Argumentation Online ISSN 1572-8374 Print ISSN 0920-427X. (shrink)

From its very inception philosophy has been preoccupied with death, so much so that many philosophers have received the reputation of being somber, melancholic, and morbid in nature. By continuously reflecting on the meaning and nature of death, philosophers have seemingly been shrouded in darkness to such an extent that their contemporaries considered them to be dead long before they met their own demise. While this image of the moribund philosopher can certainly be questioned, the fact remains that many philosophers, (...) and then especially the ancient ones, have insisted that there is an essential relation between philosophical thought and death. A life dedicated to philosophy would, it seems, at the same time imply a life lived in the shadow of death. (shrink)

Includes Spanish version of Vita Secundi (Life of Secundus of Athens) by Vincent of Beauvais, and the Spanish version (Castellana) by Walter Burley (Gualterus Burlaeus) with the Latin version in his "Tractatus de vita et moribus philosophorum et de quibusdam dictis eorum" from his ms. in the "Biblioteca Nacional de Madrid Vit. 18-7 (Olim T. 9), fols. 50r-51v"--See page 33.

The aim of this paper is twofold: The first part, drawing on Spinoza and Deleuze’s reading of Spinoza, develops a broad outline of what might be called a metaphysics of immanence. In the second part, I will propose to understand phenomenology in the context of this metaphysics of immanence and I will point to some methodological and ontological shifts in phenomenological research this metaphysical interpretation might entail.

O objetivo deste artigo é, primeiro, apresentar e considerar as críticas de Paley com mais detalhes e, em seguida, discutir algumas das aplicações significativas da fenomenologia que muitas vezes foram negligenciadas pelos pesquisadores qualitativos. Como foi amplamente demonstrado ao longo dos anos, a fenomenologia pode não apenas fazer a diferença no manuseio, análise e interpretação dos dados disponíveis, mas também em como os dados são obtidos em primeiro lugar, por exemplo, através de técnicas especiais de entrevista. Consideraremos algumas figuras centrais (...) da psicologia fenomenológica clássica e da psiquiatria fenomenológica e apresentaremos alguns dos desenvolvimentos mais recentes na ciência cognitiva. Em seguida, discutiremos três casos concretos que demonstram como a fenomenologia foi aplicada no trabalho clínico com pacientes com esquizofrenia, paralisia cerebral e negligência hemispatial. (shrink)

La libertad tiene un valor sistemático fundamental en la filosofía de Kant. En la filosofía práctica, ella es condición de la acción en sentido eminente. Tanto en la _Fundamentación de la metafísica de las costumbres_, cuanto en la _Crítica de la razón práctica_, Kant intenta probar la libertad. La argumentación en ambas obras es distinta. El presente trabajo hace foco especialmente en la justificación de la segunda _Crítica_. En ella, Kant plantea que de la libertad sabemos gracias al hecho de (...) la consciencia moral o de una ley que vincula al sujeto incondicionadamente. Se intentará mostrar, a partir de una consideración de los textos de Kant, las obras de algunos intérpretes, así como en una reflexión sistemática, que la libertad, y el hecho de la consciencia moral, requieren de un acceso a la espontaneidad práctica por parte del sujeto, asunto que Kant deja sugerido en algunos pasajes. (shrink)

We investigate two notions of independence— independence and complete independence—applied to the Peano axioms for the sequence of natural numbers. We review the results that, although they...

Este artículo tiene como objetivo determinar cuál es el valor filosófico de la anaideia -ἀναίδεια- (desvergüenza) y su relación con la parresia -παρρησία- (franqueza, libertad de palabra) en Diógenes de Sinope. Se lleva a cabo una lectura, análisis e interpretación de fuentes clásicas sobre la escuela cínica, y particularmente del libro VI de Diógenes Laercio “Vidas y sentencias de los filósofos más ilustres”, texto clave en los estudios sobre el cinismo. El resultado de este análisis es que en esos textos, (...) se representa a un Diógenes de Sinope asumiendo gestos y réplicas de palabra en las que el aidós y la moderación no resultan propios de su actitud filosófica, razón por lo cual la anaideia es considerada como una afirmación de la libertad frente a la crítica que establece el filósofo respecto a la vida civilizada y artificial. Se concluye que para valorar de manera positiva el cinismo de Diógenes y vincularlo a toda la tradición griega que privilegia la razón y la virtud, es necesario valorar el estatuto ético y filosófico de la parresía: libertad de palabra, franqueza. (shrink)

Complexity and emergence (the appearance and impact of the new) can be the bane of managers and their organizations. Both complexity and emergence threaten to upset adherence to predefined categories, which supposedly allows for efficiency. Indeed, traditional management thinking focuses on a retrospective coherence where ideas and events are assigned to categories, the categories are labeled, and outliers are treated as statistical deviants. The study of how such attributed (retrospective) sense-making breaks down in and around organizations is the focus of (...) social complexity theory. Coherence in the Midst of Complexity discusses the social complexity approach, where dialogue and stories allow for the degrees of freedom needed for the opportunities of emergence to take root. The book focuses on the experience of coherence and how such experiential lessons differ from the establishment and maintenance of categories and labels. The authors offer a four-fold logic for discussing experiential coherence and the embrace of emergence in organizations of all sizes. (shrink)

Seit dem 2. Nachchristlichen Jahrhundert werden die Schriften von Aristoteles kommentiert. DIese Ausgabe enthalt griechische Kommentare zu seinem Werk vom 3. Bis 8. JAhrhundert n. CHr., u. A. Von Alexander von Aphrodiensias, Themistios, Joh. PHiloponus, Simplicius in griechischer Sprache.

We are witnessing a return of the real which philosophy seems illequipped to handle. I argue (1) that this return of the real must be read as a rejection of those philosophical tendencies which were prevalent in the past decades and which I call philosophies of mediation: They supplanted all references to something real by the sole reference to those processes in which reality was supposed to be given or shaped (in interpretations, linguistic structures, historical or social conditions, media…). The (...) current urgency of the question of the real indicates that those philosophies have lost credibility. On the other hand (2), the contemporary attempts to resuscitate philosophical realism cannot be considered satisfactory either. It is curiously the real itself they fail to fully appreciate. All in all (3), the return of the real has to be interpreted as the effect of an event that has little to do with philosophy, namely the return of politics. (shrink)

Ante la falta o disminución de la motivación de los alumnos universitarios la enseñanza, y con ello la Universidad se ve en la tesitura de poner en práctica nuevas metodologías más activas y motivantes que permitan a los alumnos tener un rol más protagonista en el proceso de enseñanza y aprendizaje que el que han tenido hasta ahora.En el este artículo se expone una experiencia que consiste en el diseño de un escape room on line enmarcado en el Máster en (...) Educación Especial. Se plantea como objetivo motivar a los alumnos y facilitar el aprendizaje de la asignatura. (shrink)