Resumen: El siguiente ensayo realiza un análisis crítico de los discursos/prácticas de la modernidad desde la biopolítica en torno a la anormalidad, la ciencia (como tecnociencia) y las posibilidades de comunidad que existen en las relaciones de las/los marginados/as. Tomando como referentes las películas Freaks y La Forma del Agua. Mostrando cómo el cine juega y propone elementos críticos de estas prácticas/discursos de la modernidad. Dentro de esta anormalidad se considerará a la monstruosidad como metáfora y como realidad corpórea, y (...) las mujeres como cuerpos limítrofes y marginales del reparto (en términos de Rancière). Un análisis que juega con la contingencia de la crisis social que atravesamos a nivel mundial, así como de los fragmentos sociales y corporales, pero que, sin embargo, en sus entrañas posibilitan otras formas de relaciones, otros tejidos y posibilidades de comunidad. Abstract: The following essay makes a critical analysis of the discourses/practices of modernity from the perspective of biopolitics around abnormality, science (as technoscience) and the possibilities of community that exist in the relationships of the marginalized. Taking as referents the films Freaks and The Shape of Water. Showing how cinema plays and proposes critical elements of these practices/discourses of modernity. Within this abnormality, we will consider monstrosity as metaphor and corporeal reality, and women as borderline and marginal bodies of the cast (in Rancière's terms). An analysis that plays with the contingency of the social crisis we are going through worldwide, as well as the social and corporal fragments, but which, nevertheless, in their entrails make possible other forms of relationships, other fabrics and possibilities of community. (shrink)

Nelson Maldonado-Torres argues that European modernity has become inextricable from the experience of the warrior and conqueror. In _Against War_, he develops a powerful critique of modernity, and he offers a critical response combining ethics, political theory, and ideas rooted in Christian and Jewish thought. Maldonado-Torres focuses on the perspectives of those who inhabit the underside of western modernity, particularly Jewish, black, and Latin American theorists. He analyzes the works of the Jewish Lithuanian-French philosopher and religious thinker Emmanuel (...) Levinas, the Martiniquean psychiatrist and political thinker Frantz Fanon, and the Catholic Argentinean-Mexican philosopher, historian, and theologian Enrique Dussel. Considering Levinas’s critique of French liberalism and Nazi racial politics, and the links between them, Maldonado-Torres identifies a “master morality” of dominion and control at the heart of western modernity. This master morality constitutes the center of a warring paradigm that inspires and legitimizes racial policies, imperial projects, and wars of invasion. Maldonado-Torres refines the description of modernity’s war paradigm and the Levinasian critique through Fanon’s phenomenology of the colonized and racial self and the politics of decolonization, which he reinterprets in light of the Levinasian conception of ethics. Drawing on Dussel’s genealogy of the modern imperial and warring self, Maldonado-Torres theorizes race as the naturalization of war’s death ethic. He offers decolonial ethics and politics as an antidote to modernity’s master morality and the paradigm of war. _Against War_ advances the de-colonial turn, showing how theory and ethics cannot be conceived without politics, and how they all need to be oriented by the imperative of decolonization in the modern/colonial and postmodern world. (shrink)

Jocelyn Maclure and Charles Taylor provide a clearly reasoned, articulate account of the two main principles of secularism—equal respect, and freedom of conscience—and argue that in our religiously diverse, politically interconnected world, secularism, properly understood, may offer the only path to religious and philosophical freedom.

This article proposes a theory of the firm based on the concept of common good provided by the Aristotelic-Thomistic and Catholic Social Thought traditions, with particular attention given to the concept of work. We argue that the incorporation of a concept of work, based on the A-T and CST traditions, provides a better understanding of the firm´s common good in terms of sociability, cooperation, personal fulfillment and friendship. In this manner, taking into account an A-T and CST concept of work, (...) we provide a better understanding of different aspects in which the common good can be achieved within the firm. (shrink)

Machine learning-based AI algorithms lack transparency. In this article, I offer an interpretation of AI’s explainability problem and highlight its ethical saliency. I try to make the case for the legal enforcement of a strong explainability requirement: human organizations which decide to automate decision-making should be legally obliged to demonstrate the capacity to explain and justify the algorithmic decisions that have an impact on the wellbeing, rights, and opportunities of those affected by the decisions. This legal duty can be derived (...) from the demands of Rawlsian public reason. In the second part of the paper, I try to show that the argument from the limitations of human cognition fails to get AI off the hook of public reason. Against a growing trend in AI ethics, my main argument is that the analogy between human minds and artificial neural networks fails because it suffers from an atomistic bias which makes it blind to the social and institutional dimension of human reasoning processes. I suggest that developing interpretive AI algorithms is not the only possible answer to the explainability problem; social and institutional answers are also available and in many cases more trustworthy than techno-scientific ones. (shrink)

Based on Maldonado-Torres’s formulation of the term, we conceive the decolonial turn as a form of liberating and decolonising reason beyond the liberal and Enlightened emancipation of rationality, and beyond the more radical Euro-critiques that have failed to consistently challenge the legacies of Eurocentrism and white male heteronormativity (often Eurocentric critiques of Eurocentrism). We complement Maldonado-Torres’s account of the decolonial turn in philosophy, theory and critique by providing an analysis of the trajectories of academic philosophy and clarifying the (...) relevance of decolonising philosophy and of the decolonial turn for current efforts in transforming philosophy in face of the challenges of social movements such as the Third World Liberation Front and Black Lives Matter in the United States, and Rhodes Must Fall in South Africa and England. After a brief analysis of the trajectory and current status of philosophy as a discipline in the modern Western research university, we provide examples of the decolonial turn and of decolonising philosophy in three areas: the engagement with (1) Asian and (2) Latin American philosophies, and (3) debates in the philosophy of race and gender. (shrink)

Pricing policies and fair-trade practices are critical for sustaining commercial relationships between firms and customers. Nevertheless, in current business practices, fairness has been mistakenly reduced to a minimalistic ethic wherein justice only demands legal and explicit norms to which commercial parties voluntarily agree. Aimed at giving a different explanation of commercial agreements, this paper will introduce a Virtue Ethics (VE) explanation of the relationship between pricing and the common good by taking up classical concepts related to justice in commerce. In (...) particular, we will explore three principles associated with the notion of fairness in commerce as defined in Neo-Aristotelian ethics towards a relationship between a common good and justice in pricing, i.e., proportionality, benevolence and well-being. To exemplify how these criteria of justice apply to decision-making in commercial practices, we will discuss several cases of fair and unfair commercial relationships. (shrink)

In this paper, I offer a personal and professional narrative of how Canada went from prohibition to permission for medical assistance in dying. I describe the legal developments to date and flag what might be coming in the near future. I also offer some personal observations and reflections on the role and impact of bioethics and bioethicists, on what it was like to be a participant in Canada's law reform process, and on lessons that readers in other jurisdictions might take (...) from Canada's experience. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:September 27, 2008 (1:09 pm) G:\WPData\TYPE2801\russell 28,1 048RED.wpd Reviews 89 MODERNIST HERESIES K.yE. Garay Arts & Science/Research Collections / McMaster U. Hamilton, on, Canada l8s 4m2 garay@mcmaster.ca Damon Franke. Modernist Heresies: British Literary History, 1883–1924. Columbus : Ohio State U. P., 2008. Pp. xx, 258. isbn 978-0-8142-1074-1 (hb). us$47.95. The editor of the Russell journal summed up Modernist Heresies: British Literary History, 1883–1924z with his usual brevity (...) during a recent conversation : “The Wrst part is about Russell and the rest of it isn’t.” In fact the Wrst two chapters are only somewhat concerned with Russell, since he Wgures as part of the Heretical Cambridge scene with which Damon Franke opens this study, but, September 27, 2008 (1:09 pm) G:\WPData\TYPE2801\russell 28,1 048RED.wpd 90 Reviews after a Xeeting appearance of both Russells, Bertie and Dora, in the opening pages of Chapter 3, Bertie is not heard from again. Franke, who teaches English at the University of Southern Mississippi, has set himself an ambitious task, the scope of which is not fully captured in this book’s title. The selection of no fewer than ten subject headings in the cataloguing data for this studyz—zheadings ranging from “Modernism (Literature)” through “English Literature”, “Religion and Literature”, “Heresies, Christian”, and “Paganism in Literature”z—zprovides the wary reader withsome forewarning of its breadth. The author’s focus is on nothing less than the emergence and development of modernism in England, using the rise and demise of what Franke terms “heresy” as his barometer. Nor does the ascribed date range, 1883– 1924, prove much more accurate; in one of the most persuasive segments of the book, the After Words, Franke extends his examination, Wrst into the 1930s and then as far as 1949, the year that Orwell’s novel Nineteen Eighty-Fourz was published. Selecting as his starting point the 1883 blasphemy trial of G.yW. Foote, the editor of The Freethinker, at which the right to attack “even the fundamentals of religion” was enshrined in English law, providing that “the decencies of controversy” are observed (p. 10), Franke argues that this decision made possible “intellectual and literary forms of heresy which questioned the principles of religion ” (ibid.). His use of the term “heresy” for his wide ranging survey of philosophical and linguistic as well as literary opinion, provoked pause in this reader. The Oxford English Dictionary, the Wrst edition of which appeared the year after Foote’s heresy trial, provides a primary deWnition of heresy as follows: Theological or religious opinion or doctrine maintained in opposition, or held to be contrary, to the “catholic” or orthodox doctrine of the Christian Church, or, by extension, to that of any church, creed, or religious system, considered as orthodox. It is only through an extended deWnition of heresy that the door opens to allow Franke’s highly variable use of the term: “Opinion or doctrine in philosophy, politics, science, art, etc., at variance with those generally accepted as authoritative ” (OED Online, 2008). As will be demonstrated, aspects of thought which the less adventurous might prefer to call agnosticism, paganism or even atheism, are subsumed into the wide-ranging scope of this provocative study. The Cambridge Heretics, the group of which Russell was an Honorary Member, provides Franke with both his heretical cornerstone and his book’s opening chapters. In a skilfully contextualized examination, Franke documents the group’s Michaelmas 1909 genesis in the shadow, or perhaps in the intellectual light, of the Chawner ATairz—zthe Master of Emmanuel’s public expression of his personal loss of religious faith. Its Wrst chairman was C.yM. Picciotto, but it was its Wrst secretary, C.yK. Ogden, a newly arrived Magdalene College under- September 27, 2008 (1:09 pm) G:\WPData\TYPE2801\russell 28,1 048RED.wpd Reviews 91 graduate, who was to prove the group’s guiding genius. Franke argues convincingly that the group, which included Bernard Shaw, J.yM. Keynes, I.yA. Richards and G.yE. Moore, as well as Russell, in its membership roster, has suTered puzzling scholarly neglect, particularly when compared with the Apostles, its... (shrink)

Alasdair MacIntyre´s criticism of Modernity essentially refers to the problem of compartmentalization, which restricts the possibility of achieving excellence in an integral lifestyle. Among other reasons, compartmentalization is especially derived from an insular valorization of the workplace based on a reductionist understanding of productivity in terms of mere efficiency. Aimed at overcoming the moral confusion derived from the overestimation of technical, skilled productivity and individualistic cooperation in private corporations, this article offers a thicker explanation of MacIntyre’s theory of productive work (...) in light of a narrative approach that opens up the possibility of achieving standards of excellence in modern production. To do so, it follows MacIntyre’s understanding of productivity in terms of craftsmanship by explaining what excellence in production is and the role it plays in achieving unity of life and excellence in modern corporations based on two criteria derived from a historical definition of production, namely, craftsmanship and collegiality. (shrink)

After the viral outbreak that hit populations across the planet in the first half of 2020, it has been argued that the coronavirus pandemic can be described as a quintessential phenomenon of the Anthropocene, i.e. the result of a particular stage of socionatural relations in which wild habitats are invaded and anthropogenic climate change creates the conditions for the emergence of more frequent viral pathogens. Likewise, it has also been argued that the pandemic is an event that shares structural features (...) with climate change itself and, consequently, offers some lessons about how best to fight the latter. I will consider these arguments, offering an alternative view of the relationship between the pandemic and the Anthropocene. I will argue that although the pandemic should not be primarily seen as an event of the Anthropocene, it can end up reinforcing the Anthropocene frame for several reasons. (shrink)

Esteemed philosopher Jocelyn Benoist argues for a renewed realism that takes seriously the context in which intention occurs. "What there is"-the traditional subject of metaphysics-can be determined only in context, Benoist contends, carving out a new path that rejects acontextual ontologies and approaches to the mind.

The ideal of emancipation has been traditionally grounded on the premise that human activity is not restrained by external boundaries. Thus the realisation of values such as autonomy or recognition has been facilitated by economic growth and material expansion. Yet there is mounting evidence that the human impact on natural systems at the planetary level, a novelty captured by the concept of the Anthropocene, endangers the Earth’s habitability. If human development is to be limited for the sake of global sustainability, (...) can emancipation be kept as a mobilising ideal? As opposed to alternative views such as that of degrowth, this article argues that it can. The key lies in the ability of the Anthropocene to produce planetary subjectivities. By recognising the bounded quality of human embeddedness, the possibility of a different emancipation is opened up. The latter does not give up material well-being, yet it makes sure that the latter does not endanger planetary habitability. (shrink)

Unemployed and informal workers seem an unlikely source of large-scale collective action in Latin America. Since 1997, however, Argentina has witnessed an upsurge of protest and the emergence of unusually influential federations of unemployed and informal workers. To explain this puzzle, this article offers a policy-centered argument. It suggests that a workfare program favored common interests and identities on the part of unemployed workers and grassroots associations, allowing them to overcome barriers to collective action. State responses to demands for workfare (...) benefits generated a pattern of protest and negotiation that strengthened those groups and dramatically expanded social policy. (shrink)

In a thought-provoking paper, Schuklenk and Smalling argue that no right to conscientious objection should be granted to medical professionals. First, they hold that it is impossible to assess either the truth of conscience-based claims or the sincerity of the objectors. Second, even a fettered right to conscientious refusal inevitably has adverse effects on the rights of patients. We argue that the main problem with their position is that it is not derived from a broader reflection on the meaning and (...) implications of freedom of conscience and reasonable accommodation. We point out that they collapse two related but distinct questions, that is, the subjective conception of freedom of conscience and the sincerity test. We note that they do not successfully show that the standard norm according to which exemption claims should not impose undue hardship on others is unworkable. We suggest that the main reason why arguments such as no one is forced to be a medical professional are flawed is that public norms should not constrain citizens to choose between two of their basic rights unless it is necessary. In fine, Schuklenk and Smalling, who see conscience claims as arbitrary dislikes, sell freedom of conscience short and forego any attempts at balancing the competing rights involved. We maintain the authors neglect that most of legal reasoning is contextual and that the blanket restriction of healthcare professionals' freedom of conscience is disproportionate. (shrink)

Dans notre monde radicalement artificialisé, seuls les animaux, en nous rappelant ce qu'a été la nature, nous permettront peut-être de nous souvenir de notre propre humanité. Mais saurons-nous vivre avec eux? Le voulons-nous encore? Car l'abattage de masse des animaux, considérés comme simples éléments des " productions animales ", leur inflige une terreur et une souffrance insoutenables, tout en désespérant les éleveurs. Et l'élevage, après 10 000 ans d'existence, est aujourd'hui souvent décrit comme une nuisance, pour l'environnement comme pour notre (...) santé. Une condamnation reposant sur une confusion entre " élevage " et " production animale ", dont il nous faut comprendre les enjeux. Qu'est-ce que l'élevage? Quelles différences entre " élevage " et " productions animales "? Quelle est la place de la mort clans le travail avec les animaux? Peut-on améliorer leur sort dans les systèmes industriels? Faut-il " libérer les animaux " comme le proposent certains philosophes? En répondant ici a ces questions, Jocelyne Porcher explique en quoi la capacité des hommes à coexister pacifiquement dépend de leur capacité à vivre en paix et dignement avec les animaux. Et pourquoi, dès lors, sauver l'élevage en évitant son assujettissement au système d'exploitation et de mise à mort industrielle pourrait être une des plus belles utopies du XXIe siècle. (shrink)

Las ontologías y el aprendizaje significativo - Sistemas de marcos y representación del conocimiento - El aprendizaje significativo - Clima, PIB y geografía electoral como sub-dominios de conocimientos - Análisis estadísticos de datos - Ontologías y formación de profesores de geografía.

Athenian citizens deliberate in the assembly, but the theatre also becomes a place for public debate. In addition to being a consequence of economic or cultural aspects, democracy is a consequence of the development of a democratic imaginary. Located in that imaginary, Greek tragedies, regarded as «democratic myths», work to reaffirm Athenian democracy. Far from being dogmatic, the tragic myth explores the contradictions of social and personal life and implicitly or explicitly seeks their correction. This dramatic genre encourages participation from (...) the spectator (citizen) that greatly exceeds the schematic reduction in Aristotelian theory of catharsis. Greek tragedy proposes the existence of an «audience», of spectators who need a sufficient level of maturity to make that assessment. Democracy is a path, or perhaps an active utopia, which should combine the political order with a coherent culture and art.Los ciudadanos atenienses deliberaban en la asamblea, pero también el teatro se convierte en un lugar de debate público. Porque una democracia (también la ateniense) no solo es consecuencia de aspectos económicos o de orden cultural, sino también del desarrollo de un imaginario democrático. Y es en dicho imaginario donde se inscriben las tragedias griegas, consideradas como «mitos democráticos» que servían para reafirmar la democracia ateniense. Lejos de cualquier dogmatismo, el mito trágico explora las contradicciones de la vida social y personal, y se pregunta, de manera expresa o tácita, por su posible corrección. Este género dramático induce a una participación del espectador (ciudadano), que va más allá de la esquemática reducción de la teoría aristotélica de la catarsis. El teatro griego propone la existencia de un «público», de unos espectadores que precisan de una gran madurez para emitir ese juicio. La democracia es un camino, o quizás una utopía activa, que debe conjugar el orden político con una cultura y un arte coherentes. (shrink)

El artículo nos ofrece una mirada al hombre y a su vasto espectro del pensamiento, asumiendo la dificultad de intentar ‘atrapar’ el núcleo duro del proyecto bensoniano. Bateson es un personaje que transrecorrió disciplinas -comunicación, etnología y antropología, psiquiatría/psicología, genética, filosofía, biología, zoología, etología y etiología, cibernética- instalándose en lo que él llama la historia natural de las ideas o ecología de la mente. El presente artículo expone un apronte a este vasto pensamiento Batesoniano, y en particular su epistemología para (...) el cambio cultural. (shrink)

This paper aims to integrate the concept of autonomous and subordinated work into Aristotelian organizational theory by enhancing the epistemological framework of neo-Aristotelianism and by adding a Thomistic interpretation of organizational practical knowledge. We sustain that, in order to advance our understanding of the firm in terms of excellence and the common good, the concept of practical knowledge applied to organizational theory requires reflection on the nature of work in modern organizations. For this, we will explain how an organization that (...) aims for excellence is most appropriately defined as a community of autonomous work, how practical knowledge in organizations must be defined considering work as deliberative production and, finally, how productivity in organizations is best described when work is envisioned in terms of autonomy and subordination. (shrink)

Je défends dans ce texte une version particulière de la position que Sharon Street a appelée le «constructivisme humien». J’esquisserai pourquoi je considère que ce constructivisme est préférable à la fois au réalisme moral et au constructivisme kantien sur le plan de la compréhension du statut ontologique des valeurs. Après avoir accepté de reconnaître le rôle des pressions de l’évolution dans l’émergence de la moralité, le constructivisme humien doit toutefois préciser le rôle de l’intersubjectivité historique dans l’évolution subséquente de la (...) morale. J’expliquerai aussi pourquoi je considère que l’intégration d’un volet cohérentiste au constructivisme permet d’atténuer les craintes concernant le caractère potentiellement non-cognitiviste des théories contextualistes. Enfin, j’esquisserai pourquoi l’idée d’un «espace des raisons morales» indépendant, à certains égards, de l’esprit humain est compatible avec le constructivisme humien.I defend a version of what Sharon Street has dubbed “Humean constructivism.” I’ll first sketch out why I think that contextual constructivism provides us with a more plausible understanding of the ontological status of values than both Kantian constructivism and moral realism. In addition to its recognition of the role of evolutionary pressures in the emergence of human morality, contextual constructivism must now clarify the role of historical intersubjectivity in the subsequent development of morality. I will then claim that adding a coherentist module to Humean constructivism provides a satisfactory answer to those who fear that contextual metaethical theories can only be non-cognitivist. Finally, I will sketch out why I think that the notion of a mind-independent “space of moral reasons” is largely compatible with Humean constructivism. (shrink)

Many researchers have identified a process they call ‘deskilling’, which they use to describe the daily experience of teachers who have been gradually losing control of their own labour within ‘low‐trust’ workplaces. Conversely, other scholars have found that under similar conditions, some teachers have their own ways of dealing with it which leads them towards a process of ‘reskilling’. This study is an attempt to explore the actual teachers’ perceptions towards their daily practice within the context of educational decentralization, a (...) neglected area of research which needs to be further discussed and explored. This paper uses data gathered from seven schools in Guangdong Province, China as a case study to show that educational decentralization in China not only results in teachers being deskilled because indirect control is still being maintained, but also provides a small number of teachers with a competitive working environment to reskill their pedagogical techniques and educational knowledge, and to pursue good practices in teaching under the pressure of competition. All in all, educational decentralization provides a context in which teachers can experience either deprofessionalization or reprofessionalization. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:September 27, 2008 (1:09 pm) G:\WPData\TYPE2801\russell 28,1 048RED.wpd Reviews 89 MODERNIST HERESIES K.yE. Garay Arts & Science/Research Collections / McMaster U. Hamilton, on, Canada l8s 4m2 garay@mcmaster.ca Damon Franke. Modernist Heresies: British Literary History, 1883–1924. Columbus : Ohio State U. P., 2008. Pp. xx, 258. isbn 978-0-8142-1074-1 (hb). us$47.95. The editor of the Russell journal summed up Modernist Heresies: British Literary History, 1883–1924z with his usual brevity (...) during a recent conversation : “The Wrst part is about Russell and the rest of it isn’t.” In fact the Wrst two chapters are only somewhat concerned with Russell, since he Wgures as part of the Heretical Cambridge scene with which Damon Franke opens this study, but, September 27, 2008 (1:09 pm) G:\WPData\TYPE2801\russell 28,1 048RED.wpd 90 Reviews after a Xeeting appearance of both Russells, Bertie and Dora, in the opening pages of Chapter 3, Bertie is not heard from again. Franke, who teaches English at the University of Southern Mississippi, has set himself an ambitious task, the scope of which is not fully captured in this book’s title. The selection of no fewer than ten subject headings in the cataloguing data for this studyz—zheadings ranging from “Modernism (Literature)” through “English Literature”, “Religion and Literature”, “Heresies, Christian”, and “Paganism in Literature”z—zprovides the wary reader withsome forewarning of its breadth. The author’s focus is on nothing less than the emergence and development of modernism in England, using the rise and demise of what Franke terms “heresy” as his barometer. Nor does the ascribed date range, 1883– 1924, prove much more accurate; in one of the most persuasive segments of the book, the After Words, Franke extends his examination, Wrst into the 1930s and then as far as 1949, the year that Orwell’s novel Nineteen Eighty-Fourz was published. Selecting as his starting point the 1883 blasphemy trial of G.yW. Foote, the editor of The Freethinker, at which the right to attack “even the fundamentals of religion” was enshrined in English law, providing that “the decencies of controversy” are observed (p. 10), Franke argues that this decision made possible “intellectual and literary forms of heresy which questioned the principles of religion ” (ibid.). His use of the term “heresy” for his wide ranging survey of philosophical and linguistic as well as literary opinion, provoked pause in this reader. The Oxford English Dictionary, the Wrst edition of which appeared the year after Foote’s heresy trial, provides a primary deWnition of heresy as follows: Theological or religious opinion or doctrine maintained in opposition, or held to be contrary, to the “catholic” or orthodox doctrine of the Christian Church, or, by extension, to that of any church, creed, or religious system, considered as orthodox. It is only through an extended deWnition of heresy that the door opens to allow Franke’s highly variable use of the term: “Opinion or doctrine in philosophy, politics, science, art, etc., at variance with those generally accepted as authoritative ” (OED Online, 2008). As will be demonstrated, aspects of thought which the less adventurous might prefer to call agnosticism, paganism or even atheism, are subsumed into the wide-ranging scope of this provocative study. The Cambridge Heretics, the group of which Russell was an Honorary Member, provides Franke with both his heretical cornerstone and his book’s opening chapters. In a skilfully contextualized examination, Franke documents the group’s Michaelmas 1909 genesis in the shadow, or perhaps in the intellectual light, of the Chawner ATairz—zthe Master of Emmanuel’s public expression of his personal loss of religious faith. Its Wrst chairman was C.yM. Picciotto, but it was its Wrst secretary, C.yK. Ogden, a newly arrived Magdalene College under- September 27, 2008 (1:09 pm) G:\WPData\TYPE2801\russell 28,1 048RED.wpd Reviews 91 graduate, who was to prove the group’s guiding genius. Franke argues convincingly that the group, which included Bernard Shaw, J.yM. Keynes, I.yA. Richards and G.yE. Moore, as well as Russell, in its membership roster, has suTered puzzling scholarly neglect, particularly when compared with the Apostles, its... (shrink)

Medical assistance in dying (MAiD) has received considerable attention from many in the field of bioethics. Philosophers, theologians, lawyers, and clinicians of all sorts have engaged with many challenging aspects of this issue. Public debate, public policy, and the law have been enhanced by the varied disciplinary analyses. With the legalization of MAiD in Canada, some attention is now being turned to issues that have historically been overshadowed by the debate about whether to permit MAiD. One such issue is voluntary (...) stopping eating and drinking (VSED) as an alternative to MAiD. In this paper, I will apply a legal lens to the issue. An understanding of whether VSED is legal provides a foundation for ethical reflection on whether it ought to be permitted. Is it permitted for those who prefer VSED to MAiD? Is it permitted for those who do not qualify for MAiD under our current legislation – for those who do not have a grievous and irremediable medical condition, for mature minors, for individuals whose sole underlying medical condition is a mental disorder and who do not otherwise meet the eligibility criteria, and for individuals who have lost capacity but had completed an advance directive? (shrink)

A number of phenomena have lent a new complexity to the long-standing challenge of constructing a legitimate and stable political order. I contend that both legitimacy and integration under contemporary conditions ultimately hinge upon a form of public practical reasoning that departs considerably from the ones proposed by John Rawls, Jürgen Habermas and several deliberative democrats. I argue that the generalizability test that constitutes the cornerstone of most contemporary neo-Kantian theories of public reason should be abandoned as a rule of (...) public argumentation and be replaced by a norm of civic responsiveness towards minority claims. I not only suggest that a wider variety of reasons, motives and genres of speech needs to be admitted within the purview of public reason, but more fundamentally that generalizability cannot cogently be seen as anything more (or less) than a civic virtue. The underlying point of this article is that neo-Kantian theories of public reason work with a problematic conception of practical reason. I conclude by providing reasons, against some radical and agonistic democrats, why the language of public reasoning needs to be retained and renovated. Key Words: acknowledgement • agonistic democracy • deliberative democracy • generalizability • Habermas • pluralism • practical reason • public reason • Rawls • social integration. (shrink)

Patients in Quebec can legally obtain medical assistance in dying (MAID) if they are able to give informed consent, have a serious and incurable illness, are at the end of their lives and are in a situation of unbearable suffering. Since the Supreme Court of Canada’s 2015 Carter decision, access to MAID, under certain conditions, has become a constitutional right. Quebec physicians are now likely to receive requests for MAID from their patients. The Quebec and Canadian laws recognize a physician’s (...) right to conscientious objection, but this right is contested both in the medical ethics literature and in the public sphere. This paper presents the results of a qualitative study conducted with twenty Quebec physicians who did not integrate MAID into their medical practice, either because they were opposed to or deeply ambivalent about MAID. The interviews aimed to explore the reasons – religious and secular – for opposition to or ambivalence towards MAID. The secular reasons given by participants were grouped into four main categories: 1) the ends of medicine and professional identity, 2) the philosophy of palliative medicine and resource allocation in palliative care, 3) benevolent paternalism, the “good death”, and the interests of future selves, 4) the risk of a slippery slope and the protection of vulnerable people. (shrink)

_ Source: _Page Count 21 In the past two and a half decades, Frank Ankersmit has developed a complex notion of historical experience. Despite its many virtues it has at least one major difficulty: it implies a sharp separation between experience and language. This essay aims to bridge this gap, while preserving the positive aspects of Ankersmit’s theory. To do this, I will first present the ontological and epistemological implications of Ankersmit’s notion of historical experience. Next, I will present my (...) objections to his idea. Finally, I will propose two modifications to his notion of historical experience: first, in the epistemological sense by considering historical experience as a form of Louis Mink’s configurational comprehension and, second, in the ontological sense by relating historical experience with the _vitalist_ ontology of José Ortega y Gasset. (shrink)

Introduction: an imaginary crisis? reframing green politics -- Nature and society: society within nature; nature within society; from nature to human environment -- Sustainability after the end of nature: the principle of sustainability; the politics of sustainability -- Towards a green liberal society: green politics, democracy and liberalism; can we democratise sustainability?; ecological citizenship and sustainability -- Conclusion: the future of green politics.

La tradición filosófica se ha asentado sobre una serie de presupuestos a propósito de lo que significa pensar, que ha naturalizado una forma dogmática del ejercicio filosófico y que se ha expandido en general a todas las áreas del hacer y del saber. El presente artículo intenta ofrecer, a la luz de la obra de Gilles Deleuze, un diagnóstico de tales presupuestos.

There is a central doctrine in Aristotle that usually isn’t recognized in its importance: the affirmation of the difference and the plurality. In the course of the centuries, Aristotelism lost which was perhaps its most characteristic and specific feature versus Platonism, that is, its criticism of unity and its defense of plurality. The first principle is not the One but the plurality. The horizon of thinking is not the unity but the diversity of the logos. The unity of the logos (...) presupposes the differences within reality. Heidegger attracted attention to the peculiarity of the practical philosophy of Aristotle. It was the case of dialectics, rhetoric, poetics, ethics, politics, etc. We are referring to knowledges that are art rather than science. Nothing is so differentiated as human action, as it is always performed from a new starting point. Dialectic and rhetorical speeches are always circumscribed to the individual. (shrink)

The Break-Up Aid Procedure is a proposed EMDR intervention designed to address the difficulties that some patients experience when trying to overcome a complex break-up. The procedure aims to not only target the consequences of the break-up, but also the difficulties that may be present in starting a new relationship. The latter is often the case when there are either unresolved consequences from the previous break-up or untreated early adverse experiences. By structuring the treatment in three sequential stages and including (...) interventions and adaptations to the standard EMDR protocol, we aim to facilitate the clinician’s therapeutic approach to intervening for this specific presenting concern and maximizing success. (shrink)

In absence of effective pharmaceutical treatments, the individual's compliance with a series of behavioral recommendations provided by the public health authorities play a critical role in the control and prevention of SARS-CoV2 infection. However, we still do not know much about the rate and determinants of adoption of the recommended health behaviors. This paper examines the compliance with the main behavioral recommendations, and compares sociocultural, psychosocial, and social cognitive explanations for its variation in the French population. Based on the current (...) literature, these 3 categories of factors were identified as potential determinants of individual differences in the health preventive behaviors. The data used for these analyses are drawn from 2 cross-sectional studies conducted after the lockdown and before the peak of the COVID-19 epidemic in France. The participants were drawn from a larger internet consumer panel where recruitment was stratified to generate a socio-demographically representative sample of the French adult population. Overall, the results show a very high rate of compliance with the behavioral recommendations among the participants. A hierarchical regression analysis was then performed to assess the potential explanatory power of these approaches in complying with these recommendations by successively entering sociocultural factors, psychosocial factors, social cognitive factors in the model. Only the inclusion of the cognitive variables substantially increased the explained variance of the self-reported adoption of preventive behaviors, providing better support for the social cognitive than the sociocultural and psychosocial explanations. (shrink)

En el presente trabajo se presenta un análisis de la formación del estudiante de contaduría pública en Colombia en la enseñanza de la contabilidad internacional, con el objetivo de diagnosticar y analizar las metodologías aplicadas en la fundamentación y contextualización de las normas internacionales de información financiera (NIIF).Es una propuesta que se elabora a través de fuentes primarias (encuestas), que se aplicaron a estudiantes y egresados. Se espera que como resultado de este trabajo se generen acciones que promuevan en el (...) contador público el desarrollo de competencias y habilidades en lo relacionado a las NIIF. (shrink)

Democracy is the very rationale for many nationalist movements aspiring to form a state of their own. In their view, political sovereignty is a necessary condition for a people to secure in its own culture, language and traditions, first, to control its internal affairs and second, to gain a voice in the concert of nations. The latter is increasingly important, so goes the argument, in a context in which the shaping of a new global world order is at issue. The (...) same argument is currently made by citizens of existing liberal countries who urge their state to keep, within new economic or political larger unions, the control of the national economy, culture and institutions. (shrink)

Although accountability lies at the heart of the “doing gender” perspective, it has received surprisingly little attention from gender scholars. In this article, I analyze the different ways that scholars have conceptualized accountability. I propose a synthesis of these various understandings, and demonstrate the utility of this conceptualization with examples from my research on feminist self-defense training. This analysis sheds light on both the workings of accountability and the process of change in gender expectations and practices. I conclude by considering (...) the implications of this reconceptualization of accountability. (shrink)

Paul W. Kahn, profesor de la facultad de derecho de la Universidad de Yale, ha sido uno de los principales impulsores de los estudios culturales del derecho en los Estados Unidos.1 Esta aproximación a la investigación jurídica, poco discutida en América Latina, tiene como principal objetivo examinar las estructuras simbólicas que constituyen la imaginación jurídico-política de los individuos. Busca, más precisamente, explorar la manera como el derecho construye nociones de sujeto...