O presente artigo tem como escopo refletir a partir de um prisma interdisciplinar a respeito dos pressupostos ou requisitos de admissibilidade recursal, bem como sobre os importantes princípios atinentes aos recursos, no Direito Processual Civil, em especial quanto à dialeticidade em sede de Apelação. Para tanto, a partir do pensamento do filósofo alemão Jürgen Habermas, em especial no que diz respeito ao Agir Comunicativo, em diálogo com os autores do Direito: Alexandre Freitas Câmara e Humberto Theodoro Júnior, buscar-se-á discutir acerca (...) dos limites e potencialidades da dialeticidade enquanto manancial comunicativo, no Direito Processual Civil e os possíveis entraves referentes a racionalidade estratégica. (shrink)

O estudo em questão tem por objetivo analisar a Lei 9099/95, que instituiu os Juizados Especiais Cíveis na Justiça Estadual, no que diz respeito aos seus limites e potencialidades discutidos a partir da principiologia proposta pela citada Lei em um viés jurídico-filosófico. Observar-se-á para tanto a Teoria do Discurso enquanto arcabouço procedimental capaz de potencializar a observância na prática de uma justiça mais célere, simples, informal, econômica e baseada na oralidade. Para tanto aplicar-se-á a interpretação do pensamento de Jürgen Habermas (...) e de Robert Alexy em conjunto a autores tradicionais do Direito com o objetivo de se avaliar se o pensamento dogmático se encontra superado ou ainda se apresenta como um entrave para que os princípios, que a Lei atribui a condição de Critérios Orientadores dos Juizados Especial Cíveis, sejam observados na realidade fática. (shrink)

In his account of fairness in international trade, Aaron James distinguishes autarkic gains from the gains of trade. Since the autarkic gains are external to the practice of trade, James's account allows each country to keep these gains. The gains of trade, in contrast, must be distributed equally. This distinction suffers from three problems. First, James's autarkic adjustment not only allows inequalities to persist, but exacerbates and creates new ones. Second, there is no non-morally arbitrary way to determine the autarkic (...) gains. Finally, by favouring his account over more egalitarian options, James does not merely set autarkic gains aside as external to the practice of trade but rather implicitly endorses a moral entitlement to autarkic gains without argumentation. (shrink)

This chapter examines animalism, the view that we are biological organisms. It is based on the claim that human organisms think just as we do. This implies that if I am not an organism, I am one of at least two thinkers of my thoughts, making it hard to see how I could know that I am the nonanimal thinker: the thinking-animal problem. Some proposed solutions are critically examined, notably Shoemaker's claim that human organisms cannot think and Noonan's account of (...) how we might know that we are not the animals thinking our thoughts. Familiar objections to animalism are then reviewed, such as its implication that personal identity does not consist in psychological continuity. It is argued that these objections are weak and that more serious worries lie elsewhere. (shrink)

According to the manuscripts of On the Crown, Demosthenes mockingly claims that, as the youthful Aeschines led processions in his mother's mystery-cult celebrations, he was hailed by various old women as ἔξαρχος καὶ προηγεμὼν καὶ κιττοφόρος καὶ λικνοφόρος καὶ τοιαῦθ’. Τhese are clearly special titles—Aeschines is not just one celebrant among many but a leading figure in the train of worshippers—and recent editors accordingly note that κιττοφόρος seems weak and follow Albert Rubens in printing instead κιστοφόρος, which Harpocration reports was (...) read by some authorities here. κιστοφόρος appears to be supported by ΣF2 18.260 ὁ φέρων τὰς κίστας, which is easily taken to confirm that Demosthenes meant that Aeschines stood out in the crowd of celebrants inter alia because he carried containers within which must have been sacred implements of some sort. (shrink)

O erotismo, de Georges Bataille a Francisco Brennand, foi assimilado ao processo da reprodução em discursos que inconscientemente, ou não, garantiram à mulher uma função canônica em todas as sociedades. A mulher, tanto na filosofia de Bataille quanto nas pinturas de Brennand, são celebradas por sua função reprodutora e, com isso, essencialmente eróticas. Neste trabalho discutiremos a construção desse discurso e suas implicações, demonstrando como o conceito de violência e erotismo estabelece dependência entre si no pensamento desses dois homens. Com (...) isso, procuramos contribuir para o debate sobre gênero, sexo e sexualidades, aliando aos estudos da área da cultura visual à filosofia.Palavras-chave: Erotismo. Arte. Filosofia. Gênero. Sexualidade. (shrink)

Exploramos las actitudes de los españoles hacia las herramientas digitales propuestas por los actores políticos durante las elecciones generales españolas de 2008. Analizamos seis grupos de discusión organizados según las dimensiones de edad, identificación ideológica y nivel de institucionalización a la hora de participar en política. Exploramos hasta qué punto la brecha digital generacional de los usuarios de Internet, la auto-ubicación ideológica o la pertenencia a partidos políticos y movimientos sociales influye en la percepción de la ciberpolítica. Los resultados son (...) complejos. La ciudadanía percibió como la igualdad de las prácticas digitales no se correspondía con las potencialidades de una ciberdemocracia distorsionada. (shrink)

The central conflicts of the world today are closely related to cultural, traditional, and religious differences between nations. As we move to a globalized world, these differences often become magnified, entrenched, and the cause of bloody conflict. Growing out of a conference of distinguished scholars from the Middle East, Europe, and the United States, this volume is a singular contribution to mutual understanding and cooperative efforts on behalf of peace. The term paideia, drawn from Greek philosophy, has to do with (...) responsible education for citizenship as a necessary precondition for effective democracy. (shrink)

The central conflicts of the world today are closely related to cultural, traditional, and religious differences between nations. As we move to a globalized world, these differences often become magnified, entrenched, and the cause of bloody conflict. Growing out of a conference of distinguished scholars from the Middle East, Europe, and the United States, this volume is a singular contribution to mutual understanding and cooperative efforts on behalf of peace. The term paideia, drawn from Greek philosophy, has to do with (...) responsible education for citizenship as a necessary precondition for effective democracy. (shrink)

Verbal fluency is a basic function of language that refers to the ability to produce fluent speech. Despite being an essentially linguistic function, its measurements are also used to evaluate executive aspects of verbal behavior. Performance in verbal fluency (VF) tasks varies according to age, education, and cognitive development. Neurodevelopmental disorders that affect the functioning of frontal areas tend to cause lower performance in VF tasks. Despite the relative consensus that has been reached in terms of the use of VF (...) tasks for the diagnosis of dyslexia and attention-deficit/hyperactivity disorder, few studies have considered regional variations in Brazil. The present study sought to provide normative data on VF tasks in children by considering gender, age, education, and geopolitical region of origin with auxiliary purposes in neuropsychological diagnosis of disorders that occur with executive changes The study included 298 participants, 7-10 years of age of both genders, who performed three letter fluency tasks and three category fluency tasks. The data were subjected to correlational and variance analyses, with age and gender as factors. No effect of gender on the children’s performance was found. However, significant differences between age groups were observed, with better performance in letter tasks in older children and better performance in letter tasks compared with category tasks. Significant regional differences in performance on the letter VF task were observed. These results reinforce the importance of regional normative data in countries with high regional cultural variations, such as Brazil. (shrink)

A very clear and powerfully argued defence of a most important and surprisingly neglected view."--Derek Parfit, All Souls College, Oxford. "If Dr. Olson is right, we are living animals and what goes on in our minds is wholly irrelevant to questions about our persistence through time....[Should] transform philosophical thinking about personal identity."--Peter van Inwagen, University of Notre Dame.

Le titre de « philosophe » n’est pas celui que l’on accorde spontanément à Bardesane (154-222), le mystérieux savant syriaque. Admiré pour ses vastes connaissances, Bardesane a été néanmoins compté parmi les « hérétiques » par de nombreux auteurs syriaques, même si les questions théologiques prennent peu de place dans sa doctrine. La nouvelle traduction française du Livre des lois des pays [LLP] – considéré comme le plus représentatif écrit du milieu bardesanite – met en évidence la dimension...

There is much to admire in this book. It is written in a pleasingly straightforward style, and offers insight on a wide range of important issues.

Most philosophers writing about personal identity in recent years claim that what it takes for us to persist through time is a matter of psychology. In this groundbreaking new book, Eric Olson argues that such approaches face daunting problems, and he defends in their place a radically non-psychological account of personal identity. He defines human beings as biological organisms, and claims that no psychological relation is either sufficient or necessary for an organism to persist. Olson rejects several famous (...) thought-experiments dealing with personal identity. He argues, instead, that one could survive the destruction of all of one's psychological contents and capabilities as long as the human organism remains alive--as long as its vital functions, such as breathing, circulation, and metabolism, continue. (shrink)

According to Margaret Wilson, Leibniz is inconsistent when it comes to the question of whether one can have distinct ideas of sensible qualities, and this because he sometimes conceives of sensible qualities as sensations and sometimes conceives of them as complexes of primary qualities. When he conceives of them as sensations, he denies that we can have distinct ideas of sensible qualities; when he conceives of them as complexes of primary qualities, he asserts that we can. In this paper I (...) argue that Wilson is wrong to think that Leibnizian ideas admit of various degrees of confusion or distinctness. I also argue that although Wilson's problem admits of being reformulated in a manner consistent with a correct understanding of Leibnizian perceptions and ideas, this reformulated version of the problem admits to a satisfactory interpretive solution. (shrink)

Cartesian or substance dualism is the view that concrete substances come in two basic kinds. There are material things, such as biological organisms. These may be either simple or composed of parts. And there are immaterial things--minds or souls--which are always simple. No material thing depends for its existence on any soul, or vice versa. And only souls can think.

From the time of Locke, discussions of personal identity have often ignored the question of our basic metaphysical nature: whether we human people are biological organisms, spatial or temporal parts of organisms, bundles of perceptions, or what have you. The result of this neglect has been centuries of wild proposals and clashing intuitions. What Are We? is the first general study of this important question. It beings by explaining what the question means and how it differs from others, such as (...) questions of personal identity and the mind-body problem. It then examines in some depth the main possible accounts of our metaphysical nature, detailing both their theoretical virtues and the often grave difficulties they face. The book does not endorse any particular account of what we are, but argues that the matter turns on more general issues in the ontology of material things. If composition is universal--if any material things whatever make up something bigger--then we are temporal parts of organisms. If things never compose anything bigger, so that there are only mereological simples, then we too are simples--perhaps the immaterial substances of Descartes--or else we do not exist at all (a view Olson takes very seriously). The intermediate view that some things compose bigger things and others do not leads almost inevitably to the conclusion that we are organisms. So we can discover what we are by working out when composition occurs. (shrink)

The paper proposes a novel understanding of how Aristotle’s theoretical works complement each other in such a way as to form a genuine system, and this with the immediate (and ostensibly central) aim of addressing a longstanding question regarding Aristotle’s ‘first philosophy’—namely, is Aristotle’s first philosophy a contribution to theology, or to the science of being in general? Aristotle himself seems to suggest that it is in some ways both, but how this can be is a very difficult question. My (...) answer is in some respects a version of one that goes back at least to the middle ages—i.e., that first philosophy is concerned with the gods (and to that extent offers a theology) because the gods are causes and principles of beings precisely insofar as they are beings. The more original aspect of my position lies in my claim that the sort of tension found in the Metaphysics is likewise to be found in many of Aristotle’s physical works. Thus, for example, the De caelo is (I argue) concerned generally with natural beings (= beings susceptible of change), but its discussions are focused largely on the heavenly bodies and the Aristotelian elements insofar as they admit of change with respect to place. Here I claim that the particular objects of discussion are dealt with precisely because they are causes and principles of natural beings as such. Something similar goes, I claim, for the De generatione et corruptione, the general concern of which is a particular species of natural being—i.e., natural beings susceptible of generation and corruption. In this way, I argue, Aristotle successively deals in his theoretical works with those causes and principles of (say) a horse which attach to it insofar as it is a being, those causes and principles of a horse which attach to it insofar as it is a natural being, those causes and principles of a horse which attach to it insofar as it is a perishable natural being, and so on for the lower genera under which the species horse is subsumed. (shrink)

Para Hannah Arendt, a modernidade configura um período histórico de obscurecimento das determinações políticas democráticas, pois, onde a política não foi reduzida ao plano da violência, como no caso dos fenômenos totalitários, ela foi reduzida ao plano da administração burocrática dos interesses econômicos da sociedade. Neste artigo, pretendo discutir a constituição argumentativa desse diagnóstico, referindo-o à sua raiz de inspiração, isto é, as críticas de Nietzsche e Heidegger à modernidade. Finalmente, procuro demonstrar que Arendt não se limitou a uma concepção (...) negativa das possibilidades políticas modernas, pois vislumbrou nos modernos eventos revolucionários a possibilidade de uma revitalização da política em suas determinações democráticas originárias, dado que aí se restabeleceram os laços entre a ação política, a liberdade e a felicidade pública. (shrink)

This paper is about the neglected question of what sort of things we are metaphysically speaking. It is different from the mind-body problem and from familiar questions of personal identity. After explaining what the question means and how it differs from others, the paper tries to show how difficult it is to give a satisfying answer.

O estudo do valor é indissociável da análise dos conceitos de bom e Bem, pelo que qualquer base metodológica que lhe sirva de alicerce tem de partir do exame destes. Assumindo os riscos do sem-sentido, recusamos uma redução relativista do bom predicativo a bom atributivo e de bom a bom para, bom do ponto de vista de, bom relativo a, e avançamos para a discussão de algumas tentativas de identificação do bom, nomeadamente com o prazer, o desejo e o escolhido. (...) Seguindo-se o esforço de mostrar como bom é insusceptível de uma remissão para o psicológico ou para o subjectivo, o ensaio procura evidenciar a ideia de Bem como o conceito fundamental e indefinível para a compreensão do bom, a partir da sua estruturação teleológica. Propomo-nos, portanto, estabelecer bom = aquilo que remete para o Bem, sendo o conceito de valor o reflexo da relação mediada com o Bem, indissociável do domínio ético. Por fim, consagra-se a possibilidade de uma nova fundação de um método na teoria do valor baseado nos preceitos alcançados, distinguindo-se o estudo do valor em analítico, substantivo e prático. The study of value is inseparable from the analysis of the concepts of good and the Good, so any methodological basis which serves as groundwork must take from these. Assuming the risks of non-sensicality, we propose to refuse a relativistic reduction of predicative good to attributive good and of good to good for, good from the point of view of and good-relative-to and discuss some attempts to identify good, particularly with pleasure, desire and choice. Following the effort to show how good is not liable to be ascribed to the psychological or subjective, the essay seeks to highlight the idea of the Good as the fundamental concept - therefore undefinable - to understand good as from its teleological structure. We therefore propose to establish good = what refers to the Good, and the concept of value as one which reflects the mediated relationship with the Good, inseparable from the ethical. Finally, we establish the possibility of a new foundation of a method of the theory of value based in the reached percepts, distinguishing between analytical, substantive and practical inquiries on value. (shrink)

Discute-se o diagnóstico crítico da Modernidade proposto por Heidegger e Foucault enfatizando as suas continuidades. Em linhas gerais, pode-se afirmar que, em Heidegger, é a reflexão filosófica que se assume enquanto essencialmente histórica, ao passo que, para Foucault, é a investigação essencialmente histórica que assume o caráter de reflexão filosófica. No entanto, ainda que a partir de démarches teóricas distintas, ambos consideram que a compreensão a respeito de quem somos, hoje, depende de uma análise da constituição da modernidade como época (...) histórica determinada pelo humanismo, isto é, pela concepção do homem como senhor da totalidade do ente (Heidegger) e pela concepção do homem como sujeito e objeto de relações de poder-saber (Foucault). Tal mutação epocal na concepção do humano foi decisiva para a liberação da revolução científica que culminou na técnica moderna e na biopolítica. Se, como afirma Foucault, a biopolítica é a política de nosso tempo, ou seja, de uma época que politizou o fenômeno da vida por meio de sua gestão técnico-administrativa, então a técnica moderna, que implica a concepção do homem como sujeito assujeitado pela tecnologia, constitui a instância por meio da qual a vida humana pode ser simultaneamente produzida e aniquilada por meios científicos. (shrink)

Este artigo intenta apresentar uma visão panorâmica da complexidade histórica das relações entre sociedade, estado e meio ambiente no Brasil. Argumenta que a genealogia dessas relações evidencia uma trajetória não linear, multifacetada e conflituosa. Há diversas tradições no palco dos confrontos políticos atuais: o Brasil se destaca por uma longa história de destruição, que remonta ao início da colonização do território, mas também por uma fértil tradição de pensamento conservacionista, significativas lutas socioambientais, e pelo pioneirismo nas pautas globais em prol (...) do ambiente. Recuperar e valorizar a complexidade das relações entre sociedade e ambiente pode ser um ato decisivo na construção de caminhos futuros diversos para a questão socioambiental no Brasil, projetando e demonstrando a riqueza e o vigor de diferentes atores e práticas dissonantes. (shrink)

In this paper we propose that the term skill acquisition, as commonly used in traditional psychology, and the philosophy, education, movement science and performance development literatures, has been biased by an organismic asymmetry. In cognitive and experimental psychology, for example, it refers to the establishment of an internal state or representation of an act which is believed to be acquired as a result of learning and task experience. Here we elucidate an ecological perspective which suggests that the term skill acquisition (...) may not refer to an entity but rather to the emergence of an adaptive, functional relationship between an organism and its environment, thus avoiding an inherent organismic asymmetry in theorizing. In this respect, the terms 'skill adaptation' or 'skill attunement' might be more suitable to describe this process. (shrink)

Nowadays, that part of Amazonia which is situated on Brazilian territory is more and more the focus of attention for communication methods and the international agenda. This enormous expanse of land covered by tropical forest of unequalled beauty, extending over several Brazilian states, possesses an extremely rich biodiversity, with a vast potential reserve of natural resources of all sorts, and inspires admiration as well as inevitable greed. The intensification of human activity in the region has given rise to problems such (...) as deforestation and a resulting loss of organic matter whose importance has yet to be properly evaluated; it has also led to conflict between the different local groups, such as the indigenous population, gold prospectors and the big landowners, and to the degradation of quite extensive areas, thus provoking questions on how best to promote sustained development in the region. (shrink)

My aim in this essay is largely defensive. I aim to discuss some problems for moral error theory and to offer plausible solutions. A full positive defense of moral error theory would require substantial investigations of rival metaethical views, but that is beyond the scope of this essay. I will, however, try to motivate moral error theory and to clarify its commitments. Moral error theorists typically accept two claims – one conceptual and one ontological – about moral facts. The conceptual (...) claim is that moral facts are or entail facts about categorical reasons (and correspondingly that moral claims are or entail claims about categorical reasons); the ontological claim is that there are no categorical reasons – and consequently no moral facts – in reality. I accept this version of moral error theory and I try to unpack what it amounts to in Section 2.1 In the course of doing so I consider two preliminary objections: that moral error theory is (probably) false because its implications are intuitively unacceptable (what I call the Moorean objection) and that the general motivation for moral error theory is self-undermining in that it rests on a hidden appeal to norms. The above characterization seems to entail the standard formulation of moral error theory, according to which first-order moral claims are uniformly false. Critics have argued that the standard formulation is incoherent since – by the law of excluded middle – the negation of a false claim is true. Hence if ‘Torture is wrong’ is false, ‘Torture is not wrong’ is true. Contrary to what moral error theorists contend, then, moral error theory seems to carry first-order moral implications that by the theory’s own lights are uniformly false. In Section 3 I suggest a formulation that is consistent with the standard formulation of moral error theory, free of first-order moral implications, and subject to no logical difficulties. In Section 4 I consider and rebut Stephen Finlay’s recent attack on moral error theory. According to Finlay the conceptual claim is false because all moral claims – and indeed all normative claims – are, or should be understood as, relativized to some moral standard or system of ends. Moral error theorists thus attribute to ordinary speakers an error that simply isn’t there. I argue that Finlay’s view has some very implausible implications and that it does not avoid commitment to various forms of error theory. This becomes especially clear when we focus on fundamental moral claims. In Section 5 I consider the worry that error theorists’ rejection of categorical reasons proves too much; in particular, the worry that error theorists’ qualms about categorical reasons apply equally to claims about hypothetical reasons, that is, claims to the effect that there is reason to take the means to one’s ends. In my view error theorists such as Mackie and Joyce have failed to pay due consideration to this problem. What the challenge establishes, I submit, is that error theorists cannot just take for granted that hypothetical reasons are metaphysically unproblematic; they must offer an account of hypothetical reasons that shows that they are. I argue that the only plausible account available to error theorists is one according to which claims about hypothetical reasons reduce to non-normative claims about relations between means and ends. (shrink)

This paper contributes to those analyses that have discussed Hegel'sinfluence on Freire, and Freire's rethinking of Hegel. Yet, my narrative of the dialectic of conscientizacion, which I presenthere, is a novel attempt to read both thinkers simultaneously.Thus, in this paper I am exploring, and not didactically proving Gadotti's (1994) important, yet unqualified,claim that Hegel's dialectic ``can be considered the principaltheoretical framework of (Freire's) Pedagogy of the Oppressed.It could be said that the whole of his theory of conscientization has its roots (...) in Hegel'' (p. 74). And in thisexploration, I am not demonstrating Freire's ``expansion'' ofHegel's dialectic (Schutte, 1990), nor taking a positionon whether or not the dialectic of Freire's Pedagogy of theOppressed supersedes the Hegelian dialectic (Torres, 1976). Nor am I offering a ``comparison'' of the two dialectics(Torres, 1994). (Of course, having made these claims,I am, as it were, taunting the reader to deconstruct mypiece.) My aim here is to immerse, or insert, myself intothe Freirean/Hegelian dialectic itself. I attempt to situatemyself within that peculiar position of the dialecticianwho ``braids'' ideas through synthetic textual analysis.I use a third person descriptive perspective thatincorporates the ``voices'' of Freire and Hegel, and, thereby, weave a ``new'' synthesized account of theemergence of critical consciousness within the formaleducational setting. (shrink)

Clear-eyed and foundational, Roger Olson's The Essentials of Christian Thought outlines the most basic, necessary principles of a Christian outlook on the world---principles without which no thinking can properly be viewed as Christian.

Writing bears an uncertain relation to speech. Either it is treated as a largely autonomous medium of communication or it is treated as a simple adjunct, cipher, image or record of speech. This paper offers a compromise arguing that writing exploits a special and distinctive property of speech, namely, that of quotation. Quotation suspends the contextual, deictic, and illocutionary features of ordinary speech to create a quasi-autonomous linguistic form to which normal referential and intentional features of speech no longer apply. (...) Written documents, it is argued, are distinctive in possessing just those properties characteristic of quotation. Evidence from studies of the metalinguistic effects of learning to read and write is used to evaluate this hypothesis. (shrink)

Personal identity deals with questions about ourselves qua people (or persons). Many of these questions are familiar ones that occur to everyone at some time: What am I? When did I begin? What will happen to me when I die? Discussions of personal identity go right back to the origins of Western philosophy, and most major figures have had something to say about it. (There is also a rich literature on personal identity in Eastern philosophy, which I am not competent (...) to discuss. Collins 1982 is a good source.). (shrink)

The development of executive functions is recognizably correlated to culture, contextual and social factors. However, studies considering all the basic EF are still scarce in Brazil, most notably in the Northeast region, which is known for its social inequality and economic gap. This study aimed to analyze the developmental trajectories and structure of four EF, namely inhibition, flexibility, working memory and planning. In addition, the potential effects of socioeconomic status and gender were examined. The sample included 230 Brazilian children between (...) 7-12 years old, homogeneously distributed by age, gender and type of school. The EF were assessed through the Brazilian version of the Child Executive Functions Battery. A global effect of age was found for most of the EF measures evaluated. Gender effect was mostly non-significant, except for 4 of the 12 tasks. There was a significant SES effect on 8 tasks, all in favor of private school children. Exploratory factorial and correlation analysis showed a 4-factor EF structure, corroborating the theoretical distribution considered in the CEF-B. A developmental progression is evident in the results for all of the EF measures evaluated. While gender had little influence on EF, SES seems to significantly impact the development of EF. As normative data are still lacking in Northeast Brazil, this study may help to understand EF development trajectories and provide tools for neuropsychological evaluation. (shrink)

‘I am not data’ has been produced in collaboration with a creative coder from the Netherlands. Over a period of six months around 4600 images were chosen from approximately 20,000 images of LatinX femmes. The images were then fed into a generative adversarial network (GAN) simulation that produced this film. The resulting work seeks to elucidate a process of lumping together foreign bodies as a method of amalgamation that works to create ‘new’ information. It exists in tandem with ‘Second Nature’, (...) a body of work on Mexican femme bodies and algorithmic web searches, from which some images are included in this article. The process behind the GAN used for this film becomes a mere reference to a human shape. Its processes of synthesis work as a metaphor for systems of human classification in which the bodies of foreigners become fuel for monstrous stereotypes. There is a sense of history repeating itself through the ways that these technological tools are used in artificial intelligence (AI) which launches questions regarding equality and progress in pursuit of social justice. (shrink)

The view that we are human animals, " animalism ", is deeply unpopular. This paper explains what that claim says and why it is so contentious. It then argues that those who deny it face an awkward choice. They must either deny that there are any human animals, deny that human animals can think, or deny that we are the thinking things located where we are.

Corporate social responsibility (CSR) refers to the duty of management to consider and respond to issues beyond the organization's economic and legal requirements in line with social and environmental values. However, 'management' is constituted by real people responsible for routine decisions and formulation and implementation of policies. It can be said therefore that the ethical ideals and beliefs of these individuals - in particular their personal values - play an important role in their decisions. It is contended in this article (...) that the personal values of managers may contribute to the creation and maintenance of 'CSR cultures' in their organizations; that is, organizational cultures focused on ensuring environmental and social sustainability. Based on an exploratory study carried out in Brazil in 2008, this article explores the perceptions of five CSR managers in relation to the influence of their personal values on their work. The first part discusses the notion of CSR within the context of Brazilian society, the second provides a brief literature review on the link between values and organizational cultures and the third explores the perceptions of the participating managers, identifying the main thematic patterns that emerged in the study. (shrink)