Esta investigación pretende aportar datos para determinar en qué medida el feedback influye en el rendimiento académico.Se ha realizado una experimentación con estudiantes universitarios de los grados de marketing y de educación física. Se ha dividido la muestra en tres grupos en función del tipo de información -feedback- que se les proporcionaba.Los resultados muestran que hay correlación entre la información facilitada y los resultados obtenidos. El rendimiento mejora en función de la información cuando ésta es correcta. Estos resultados han de (...) servir para reforzar el compromiso del docente en ofrecer retroalimentación con responsabilidad y rigor. (shrink)

«El humano puede ser feliz.» Con esa afirmación arranca la travesía a la que nos invitan estas páginas, una travesía que recorre los temas que desde el principio de los tiempos han inquietado al ser humano, que se detiene en los pilares de la filosofía occidental con una mirada atrevida, y cuyo destino final no es otro que una reflexión abierta sobre la felicidad, el dolor o la muerte y la posibilidad de mejorar nuestra existencia a través del conocimiento. Partiendo (...) de la idea de que la felicidad es ausencia de dolor y que sólo en una sociedad democrática es plausible el bienestar, Rogeli Armengol establece un apasionante diálogo con la tradición y el presente, con la historia y la ética, con las filosofías de Sócrates, Kant o Freud y con la literatura de Homero, Sófocles o Shakespeare. Un diálogo que a veces se convierte en discusión y que, si bien recoge la sabiduría de los grandes pensadores, no duda en cuestionarlos cuando es necesario. ¿Por qué Aristóteles defendió la esclavitud? ¿No ha erigido la filosofía occidental una ética errónea cuando no ha tenido en cuenta el dolor? A la vez que examina estas incógnitas, Armengol nos revela algunas de las claves para llevar una buena vida: «La persona feliz no es aquella que consigue y satisface sus aspiraciones, sino quien es capaz de soportar la frustración y corregir el camino emprendido». La conclusión a la que llegamos es que conocerse y respetarse a uno mismo posibilita el conocimiento y el respeto de los demás. Sólo si somos capaces de salir del laberinto de nuestros errores entenderemos que la felicidad se cifra en el presente de lo ya conseguido y en los logros cotidianos más que en el futuro de las aspiraciones. (shrink)

Quantum Mechanics is a fundamental physical theory about atomic-scale processes. It was built between 1920 and 1940 by the most distinguished physicists of that time. The accordance between the predictions of the theory and experimental results is remarkable. The physical interpretation of its mathematical constructs, however, raised unprecedented controversies. Ontological, semantic, and epistemic vagueness abound in the orthodox interpretations and have resulted in serious misunderstandings that are often repeated in textbooks and elsewhere. In this work, we identify, criticize, and clarify (...) the most spread ones. (shrink)

The problem with utopia is that it lends itself to a form of idolatry which creates a confusion between the order of values sought and the historical event. In trying at all costs to become reality in the here and now, the dream turns into a nightmare. The confusion is threefold: confusion between the utopian objective aimed at but not yet realized and the end situation resulting from an action; confusion between the imaginary representation of an order of values and (...) a particular social situation; and finally confusion between the rule of conduct and a mandate to bring about the ideal society no matter what the odds. So utopia, transformed into an ideology, leads to a frightening mode of thought: justification of absolute power in pursuit of the supreme good. (shrink)

El lector interesado podra encontrar en este libro diversas, y tal vez novedosas, consideraciones psicoanaliticas y antropologicas, pertinentes incursiones en el campo de la etologia, y constantes referencias a la obra de Freud y de algunos de sus seguidores. Como novedad absoluta, hay que destacar la posibilidad de criticar la teoria freudiana sobre el origen del superyo y de la represion gracias a unos principios epistemologicos derivados del estudio de la confrontacion dialectica entre Socrates y la sofistica.

The purpose of this essay is to determine how we should construe the content of memories or, in other words, to determine what the intentional objects of memory are.1 The issue that will concern us is, then, analogous to the traditional philosophical question of whether perception directly puts us in cognitive contact with entities in the world or with entities in our own minds. As we shall see, there are some interesting aspects of the phenomenology and the epistemology of memory, (...) and I shall aim at a specification of the content of memories that is in accordance with those aspects of them. (shrink)

Although most consumers are positive about socially responsible companies, in order to benefit from CSR efforts, effective and clear CSR communication is important. However, due to the constantly rising profusion of eco-labels, based on either own claims from the organization or claims made by an external third party, consumers may encounter difficulties in identifying truly responsible firms, which could result in less effective CSR initiatives, even for those responsible firms. Therefore, building on attribution theory, this study seeks to identify how (...) uncertified internal CSR claims and external third-party CSR labels should be used in order to deter greenwashing and increase positive consumer evaluations. Within a 3 × 2 design, respondents are exposed to different coffee product packages measuring their attitude toward the brand, corporate credibility, purchase intention, and scent perception, as well as perceived attributional CSR motives. Overall, findings indicate that especially an external CSR label affects consumer responses toward the firm. Moreover, perceived CSR motives serve as a mediator between an external CSR label and corporate credibility and brand attitude, respectively. These findings warrant further consideration of introducing an external multilevel rating systems by governmental law. (shrink)

We provide a detailed history of the concepts of atomic number and isotopy before the discovery of protons and neutrons that draws attention to the role of evolving interplays of multiple aims and criteria in chemical and physical research. Focusing on research by Frederick Soddy and Ernest Rutherford, we show that, in the context of differentiating disciplinary projects, the adoption of a complex and shifting concept of elemental identity and the ordering role of the periodic table led to a relatively (...) coherent notion of atomic number. Subsequent attention to valency, still neglected in the secondary literature, and to nuclear charge led to a decoupling of the concepts of elemental identity and weight and allowed for a coherent concept of isotopy. This concept received motivation from empirical investigations on the decomposition series of radioelements and their unstable chemical identity. A new model of chemical order was the result of an ongoing collaboration between chemical and physical research projects with evolving aims and standards. After key concepts were considered resolved and their territories were clarified, chemistry and physics resumed autonomous projects, yet remained bound by newly accepted explanatory relations. It is an episode of scientific collaboration and partial integration without simple, wholesale gestalt switches or chemical revolutions. (shrink)

In this paper, I propose an account of self-knowledge for desires. According to this account, we form beliefs about our own desires on the basis of our grounds for those desires. First, I distinguish several types of desires and their corresponding grounds. Next, I make the case that we usually believe that we have a certain desire on the basis of our grounds for it. Then, I argue that a belief formed thus is epistemically privileged. Finally, I compare this account (...) to two other similar accounts of self-knowledge. (shrink)

The purpose of this essay is to clarify the notion of mnemonic content. Memories have content. However, it is not clear whether memories are about past events in the world, past states of our own minds, or some combination of those two elements. I suggest that any proposal about mnemonic content should help us understand why events are presented to us in memory as being in the past. I discuss three proposals about mnemonic content and, eventually, I put forward a (...) positive view. According to this view, when a subject seems to remember a certain event, that event is presented to her as making true a perceptual experience that caused the very memory experience that she is having. (shrink)

Base-of-the-pyramid business models aim to achieve profitability and poverty reduction by including poor people into corporate value chains. This goal duality creates tensions. Actors’ responses to these tensions are influenced by their cognitive frames of the phenomena building the tension. Applying a cognitive perspective, I investigate how corporate actors with different frames of poverty respond proactively or defensively to the poverty–profitability tension by adapting business model elements. I find that proactive and defensive responses differ for actors holding different cognitive frames (...) of poverty. The responses have consequences for the poverty impact potential of BOP business models. (shrink)

Recent research on autonoetic consciousness indicates that the ability to remember the past and the ability to project oneself into the future are closely related. The purpose of the present study was to confirm this proposition by examining whether the relationship observed between personality and episodic memory could be extended to episodic future thinking and, more generally, to investigate the influence of personality traits on self-information processing in the past and in the future. Results show that Neuroticism and Harm Avoidance (...) predict more negative past memories and future projections. Other personality dimensions exhibit a more limited influence on mental time travel . Therefore, our study provide an additional evidence to the idea that MTT into the past and into the future rely on a common set of processes by which past experiences are used to envision the future. (shrink)

This paper shows that Wittgenstein's later explorations of the meaning of expressive moral judgements reach far deeper than has so far been noticed. It is argued that an adequate description of the meaning of expressive moral judgements requires engaging in a grammatical investigation that focuses on three interwoven components within specific language-games. First, the ethical reactions expressed by moral words and the additional purpose they may fulfil. Second, the features of the actions which are bound up with moral words and (...) are constitutive of our moral evaluations. And, finally, the forms of life in which expressive moral judgements and moral language-games are embedded. (shrink)

Utopias arise out of a desire for perfection, and have often led to destruction and savagery. Why does enthusiasm for a transfigured community propel itself so rapidly into violence and evil? What unfathomable process causes the dream to transform itself into such a nightmare? Why do we bring on ourselves the evil that we abhor?

The purpose of this chapter is to determine what is to remember something, as opposed to imagining it, perceiving it, or introspecting it. What does it take for a mental state to qualify as remembering, or having a memory of, something? The main issue to be addressed is therefore a metaphysical one. It is the issue of determining which features those mental states which qualify as memories typically enjoy, and those states which do not qualify as such typically lack. In (...) sections 2 and 3, I will discuss the two main existing conceptions of the conditions that a mental state must satisfy to count as an episode of remembering. The first of these approaches is backward-looking. It puts forward conditions that strictly concern the aetiology of the mental state. I will argue that the conditions offered by the backward-looking approach are both too strong and too weak: They rule out mental states which, intuitively, count as memories while including mental states which, intuitively, do not qualify as memories. The second approach is forward-looking. It puts forward conditions that only concern the use that the subject makes of the mental state while forming beliefs about their own life. I will argue that the conditions proposed by the forward-looking approach are both too weak and too strong as well. However, the discussion of the two approaches will allow us to extract some helpful lessons on the constraints that any proposal about the nature of remembering should respect. An alternative approach aimed at incorporating those lessons will be offered in section 4 by drawing on the literature on functionalism. In section 5, I will argue that this approach can, on the one hand, accommodate as memories those mental states which indicate that the backward-looking approach and the forward-looking approach are too strict while, on the other hand, excluding those mental states which suggest that the two alternative approaches are too permissive. Accordingly, I will conclude that construing memory along functionalist lines is a satisfactory approach to the nature of remembering. (shrink)

Are those judgments that we make on the basis of our memories immune to error through misidentification? In this paper, I discuss a phenomenon which seems to suggest that they are not; the phenomenon of observer memory. I argue that observer memories fail to show that memory judgments are not IEM. However, the discussion of observer memories will reveal an interesting fact about the perspectivity of memory; a fact that puts us on the right path towards explaining why memory judgments (...) are indeed IEM. The main tenet in the account of IEM to be proposed is that this aspect of memory is grounded, on the one hand, on the intentionality of perception and, on the other hand, on the relation between the intentionality of perception and that of memory. (shrink)

Se ofrece una presentación contextualizada de cuatro autores aparecidos en una reciente colección de filosofía rusa de la denominada "Edad de plata" con el fin de darla a conocer al lector español e incentivar su traducción a nuestro idioma.

When the Spaniards arrived in Mexico they were astonished and stupiti ed by the strangeness of this new world, in which beauty and horror merged. It was not by accident that Hernán Cortés spoke of “its grandeur, the strange and marvelous things of this land,” and resigned himself to the impossibility of adequately describing these things: “Even badly expressed, I know very well that they will be so amazing that they will not be believed, because even those of us who (...) have seen these things with our own eyes are unable to comprehend them.” Travelling the land, Bernal Díaz del Castillo was overwhelmed as he beheld an “enchanted” land that reminded him of Amadis de Gaul. “Some of us asked ourselves whether what we were seeing was a dream.” Everything was strange and “never seen before.” Both men praised the great cities, such as Tlaxcala, “so grand and deserving of such admiration that even though much of what I could say about it must be left unsaid, what little I will say is almost incredible …”; or Tenochtitlán, “the most beautiful thing in the world,” with its structures and gardens “so marvelous, that it seemed to me almost impossible to describe their perfection and grandeur.” The native works of gold and silver, and of stone and feathers, seemed so extraordinary to the Spaniards “that it is simply impossible to understand how these objects, and with what instruments, were made so perfect.” Cortés as much as Bernal Díaz praised the capabilities of the Indians; their wisdom in peace, their courage in war. But most amazing of all was their religion. Its external aspects provoked horror and repugnance: the menacing ugliness of their “idols,” their bloody sacrifices, and the anthropophagy - according to the Spaniards, one could imagine nothing more “horrible and abominable.” Despite all this, the Spaniards could not help but marvel at their religious zeal, their devotion and diligence: “If they truly serve God with such faith, fervor, and diligence, they must be able to work many miracles.” Emerging from the ocean like a mirage or a dream, the new world was at once incomprehensible and fascinating, refined and abominable, beautiful and terrible. To the eyes of Western man, it was foreign, strangeness itself, the quintessential “other.”. (shrink)

La evidencia empírica disponible señala de manera unánime que las nuevas políticas de tráfico y seguridad vial aplicadas en España desde 2004, y en particular la introducción del carné por puntos y la reforma del Código Penal, han tenido una fuerte incidencia positiva en la reducción de la siniestralidad. De dichos resultados se deriva que las nuevas políticas han tenido también un efecto positivo sobre la conducta de los conductores, de modo que ha sido esa mejora en la conducta al (...) volante la que finalmente se ha traducido en una reducción de la siniestralidad. No obstante, hasta el momento, los investigadores han descuidado el análisis directo de los datos sobre cumplimiento. En el presente trabajo se analizan todos los datos disponibles que ofrecen información sobre el cumplimiento de la normativa de tráfico y seguridad vial. (shrink)

Frente al agotamiento del sistema democrático occidental y sus limitaciones, Luis Villoro ve al futuro y plantea la necesidad de construir nuevos Estados y replantear las sociedades a partir de tres ejes centrales: justicia, democracia ...

Memories are mental states with a number of interesting features. One of those features seems to be their having an intentional object. After all, we commonly say that memories are about things, and that a subject represents the world in a certain way by virtue of remembering something. It is unclear, however, what sorts of entities constitute the intentional objects of memory. In particular, it is not clear whether those are mind-independent entities in the world or whether they are mental (...) entities of some kind. The purpose of this chapter is to map the different positions on this issue, and to highlight the virtues and difficulties for each of the options. In Section 2, I will specify the question of what the intentional objects of memory are by clarifying the relevant notions of memory and intentional object. In Section 3, I will motivate the significance of identifying the intentional objects of memory by exploring the relations between, on the one hand, the intentionality of memory and, on the other hand, the phenomenology and the epistemology of memory. In Section 4, I will consider two natural candidates for being the intentional objects of memory, namely, worldly entities and mental entities, and I will raise some concerns for each of the two candidates. A promising alternative will emerge, in Section 5, as preserving the virtues of the two original candidates while avoiding their difficulties. The alternative will concern a certain combination of worldly and mental entities; a combination that involves both causal and truth-making relations. I will conclude by sketching how the alternative candidate can shed some light on the phenomenological and epistemological issues raised in the third section. (shrink)

Currently, the concept of the cell as a society or an ecosystem of molecular elements is gaining increasing acceptance. The basic idea arose in the 19th century, from the surmise that there is not just a single unit underlying an individual’s appearance, but a plurality of entities with both collaborative and conflicting relationships. The following hypothesis is based around this model. The incompatible activities taking place between different original elements, which were subsumed into the first cell and could not be (...) eliminated, had to be controlled very closely. Similarly, a strong level of control had to be developed over many cellular elements after the cell changed its genome to DNA. We assume that at least some of those original RNA agents and other biomolecules which carry incompatibilities and risks, are retained within current cells, although they are now under strict control. A virus functions as a signal informing these repressed cellular RNAs and other elements of ancient origin how to restore suppressed degrees of molecular freedom, favoring pre-existing molecular affinities and activities, re-establishing ancient molecular webs of interactions, and giving fragments of ancient coded information the opportunity to be re-expressed. Collectively, these newly activated mechanisms lead to different possibilities for pathological cell states. All these processes are opposed by cell-control mechanisms. Thus, in this new scenario, the battle is considered intracellular rather than between the virus and the cell. And so the virus is treated as the signal that precipitates the cell’s change from a latent to an active pathological state. (shrink)

Our memories elicit, in us, both beliefs about what the external world was like in the past, and beliefs about what our own past experience of it was like in the past. What explains the power of memories to do that? I tackle this question by offering an account of the content of our memories. According to this account, our memories are ‘token-reflexives’, in that they represent their own causal origin. My main contention will be that our memories are able (...) to provide us with evidence for the two types of beliefs due to the self-referential nature of their content. First, I will put forward a series of thought-experiments intended to raise several intuitions about the veridicality of memories. Next, I will introduce the view that memories are token-reflexives, and I will motivate it by pointing out that the view accommodates the relevant intuitions. And, then, I will return to the two types of beliefs prompted by our memories, and argue that conceiving memories as token-reflexives allows us to explain why memory has the power to elicit the two types of beliefs in us. (shrink)

Muchas teorías contemporáneas han intentado fundamentar una teoría de la justicia en alguna forma de consenso, sea fáctico o hipotético. Pero esa vía presenta muchas dificultades teóricas que la vuelven difícilmente aceptable. Un consenso posible podría fundarse en una voluntad ética desprendida de actitudes excluyentes y no a la inversa. Cabe pues explorar una alternativa: dar razón de la idea de justicia por la voluntad de disrupcion de una situación percibida como injusta. Eso es lo que ha acontecido históricamente y, (...) así, la teoría de la justicia se remitiría a esa experiencia de hecho y partiría de su examen crítico. Procedería en dos partes. Primero, la caracterización de la injusticia cuyo principio es la exclusión. Ésta puede definirse como la no-pertenencia a una asociación civil dada, de personas que pertenecen a la comunidad de los hombres. La percepción de la exclusión nos llevaría a determinar tanto los requisitos de pertenencia a una asociación civil como las exigencias planteadas por compartir la condición humana. Segundo, el análisis de las principales formas de exclusión y sus modalidades. De ese análisis podrían deducirse los principios de una teoría de la justicia que partiera del rechazo de una situación de exclusión real, sea o no objeto de consenso. (shrink)

The purpose of this essay is to account for privileged access or, more precisely, the special kind of epistemic right that we have to some beliefs about our own mental states. My account will have the following two main virtues. First of all, it will only appeal to those conceptual elements that, arguably, we already use in order to account for perceptual knowledge. Secondly, it will constitute a naturalizing account of privileged access in that it does not posit any mysterious (...) faculty of introspection or "inner perception" mechanism. (shrink)

Episodic memory has a distinctive phenomenology. One way to capture what is distinctive about it is by using the notion of mental time travel: When we remember some fact episodically, we mentally travel to the moment at which we experienced it in the past. This way of distinguishing episodic memory from semantic memory calls for an explanation of what the experience of mental time travel is. In this paper, I suggest that a certain view about the content of memories can (...) shed some light on the experience of mental time travel. This is the view that, when a subject remembers some fact episodically, their memory represents itself as coming from a perception of that fact. I propose that the experience of mental time travel in memory is the experience of representing one of the elements in this complex content, namely, the past perceptual experience of the remembered fact. In defence of this proposal, I offer two considerations. Firstly, the proposal is consistent with the idea that memories enjoy a temporal phenomenology (specifically, a feeling of pastness). Secondly, the proposal is consistent with the possibility that some of our other cognitive capacities might yield an experience of mental time travel which can be oriented towards the future. I argue that the received conception of mental time travel is in tension with those two ideas. (shrink)

Ante los indicadores de insostenibilidad ambiental y social, se busca un enfoque educativo eficaz que contribuya a revertirla. A tal efecto, se propone una educación moral, que no se centre tanto en contenidos como en facilitar que cada estudiante aprenda a buscarlos, hacerlos propios y los traduzca en compromisos de conducta personal. La propuesta educativa se presenta ejemplificada en una asignatura concreta, que sirve de hilo expositivo y ejemplo de aplicación. Tras una breve introducción sobre los indicadores de insostenibilidad, se (...) presenta la planificación, metodología y objetivo de la asignatura. A continuación, se reflexiona sobre dos de los obstáculos a los que se enfrenta la educación moral en la actualidad: la fragmentación del saber y la dificultad para que los aprendizajes teóricos se traduzcan en conductas. Por último, se exploran dos oportunidades para la educación moral que pueden facilitar ese vínculo: la búsqueda de las causas profundas de problemas ambientales y sociales actuales, y el empleo de la belleza. (shrink)

Ce livre est une tentative de remémoration d'une situation politique précise, celle qui se déclencha à Madrid, le 15 mai 2011, situation qui demeure incompréhensible tant qu'on ne la relie pas à une séquence plus large, celle des révoltes et révolutions dans plusieurs pays arabes, suivies, de par le monde, par les différentes vagues à d'Occupy. Cet essai voudrait constituer un témoignage, attentif aux faits, de ce monde d'assemblées et d'occupations des places en référence à l'oeuvre d'Hannah Arendt. De cette (...) oeuvre, deux ordres de questions ont particulièrement retenu notre attention. D'abord, l'insistance sur la constitution de «conseils», formulation particulière de l'organisation politique... Ensuite, la constitution d'une «pensée plurielle», qui se développe de manière privilégiée, en tant que forme de pensée propre à cette organisation en «conseils» ou en «assemblées»... C'est ce qui nous est apparu comme l'inouï, le «trésor perdu» selon Arendt, retrouvé dans les mouvements sociaux récents, à commencer par ceux d'Espagne : la possibilité d'un exercice à découvert, en plein air et libre de la pensée. Ce qui peut être décrit comme une patience de l'action. (shrink)

El proyecto ilustrado ha definido la emancipación como el abandono de una minoría de edad, como el pasaje de una minoría a una mayoría de edad en los sujetos. Ahora bien, la historia efectiva de este abandono y este pasaje ha sido la de la estabilización progresiva en nuestras sociedades del gobierno de los mayores (sabios) sobre los menores (ignorantes). En este artículo, a partir de los trabajos de Jacques Rancière, tratamos de aislar la emancipación de la ilustración, e interrogamos, (...) a través del examen de una obra de Marguerite Duras que supone una figuración determinada del comunismo, algunas de las paradojas de una hipótesis de la emancipación que no dejaría de lado a las potencias de infancia. (shrink)