Is the societal-level of analysis sufficient today to understand the values of those in the global workforce? Or are individual-level analyses more appropriate for assessing the influence of values on ethical behaviors across country workforces? Using multi-level analyses for a 48-society sample, we test the utility of both the societal-level and individual-level dimensions of collectivism and individualism values for predicting ethical behaviors of business professionals. Our values-based behavioral analysis indicates that values at the individual-level make a more significant contribution to (...) explaining variance in ethical behaviors than do values at the societal-level. Implicitly, our findings question the soundness of using societal-level values measures. Implications for international business research are discussed. (shrink)

Saint Thomas Aquinas establishes why is it that logic is the directive art of the act of reason and why is it convenient to divide it in correspondence with the operations of the intelect. Thus, the Posterior Analytics are related with the act of reason which goes from one thing which is known to other thing that is unknown. By analogy with the process of necessity of nature, in which she can not fail, Aquinas explains that truth can not fail (...) in the demonstrative syllogism, which has the certainty of science, and that this act of reason is founded in the Posterior Analytics. The rest of saint Thomas Aquinas' exposition focuses on determining to which books of logic does each act or process of reason corresponds. (shrink)

Saint Thomas Aquinas explains that, according to the method followed by the Philosopher in metaphysics, it is convenient in science to treat first the determinations in the most common and general fashion in order to attend later to what is proper to each species. And it is in these sense that, according to Aquinas, the De Anima studies the most general and common affairs of the animated realities in order to treat later, in other books, about what is proper of (...) the animated in particular. (shrink)

Saint Thomas Aquinas explains how is it that certain animals seem to possess prudence in some degree, according to Aristotle, thanks to the memory that they have, because it allows them to consider past facts besides the present ones. Thus, De Memoria et Reminiscentia treats about memory, which is common to man and perfect animals, and reminiscence, which is proper to man.

Saint Thomas Aquinas explains that in the science of mobiles, when descending to the living, each one of the species of the animals and plants are attended specifying what is proper to each of them, and here is where De Sensu et Sensato is found. Aquinas enumerates the diverse types of living beings according to the parts of soul and enlists the books that have a relation with them, deducing that De Sensu et Sensato corresponds to the exterior act that (...) occurs when feeling. (shrink)

Saint Thomas Aquinas commences his study distinguishing the types of order that exist and with these he determines that moral philosophy studies, on one hand, the order of voluntary acts and, on the other hand, the human acts as ordered together and as orderd towards an end. The social character of the human being and the type of help he gives and receives in the order of the whole and the part is attended, and this leads to Aquinas dividing moral (...) philosophy in three parts: the monastic, which orders the acts towards an end; the economic, which orders the acts of the domestic multitude; and the politic, which orders the acts of the civil multitude. (shrink)

Saint Thomas Aquinas explains how is it that there must be among sciences one which is the most perfect and orders all of them, and that may be therefore trully called wisdom. This science has for its object the common entity and studies simultaneously the first causes, the most universal principles and the separated substances. Aquinas sustains that this science receives three different names: theology or divine science, for it treats separated substances; metaphysics, for it studies the entity and the (...) transphysical things that follow it; and first philosophy, for it studies the first causes of things. (shrink)

Saint Thomas Aquinas distinguishes three operations of the intelect and explains that the one which treats about composition and divition, or the affirmative and negative sentence, belongs to the book Peri Hermeneias. Thus, Aquinas proceeds to comment why the verb, the name and the statement are interpretations or voices with meaning and why this book focuses on the enuntiative sentence for the truth and the false are found in it.

By the notion of imitation, Saint Thomas Aquinas distinguishes between the cognoscitive approach towards nature and the productive approach towards art. From these relation arises the possibility of reason ordering the multitude of men who conform a community. Thus, Saint Thomas Aquinas explains how is it that the city is the most important whole that reason can know and produce directing it towards an end. Aquinas continues annotating that politics belong to the genre of practical and moral sciences, not mechanical (...) or productive, and that in these genre it is the most worthy and perfect science of them all. (shrink)

La filosofía de Jámblico ha supuesto todo un reto hermenéutico para sus lectores. En concreto, su concepción del _logos_ y su epistemología se clausuran si no las atendemos desde ópticas respetuosas con las prácticas y pensamientos propios de la época y de la tradición de la que nacen. Algunos autores han invalidado precisamente la propuesta jambliqueana al sostener que es una suerte de invitación al irracionalismo. Frente a tal lectura, autoras como C. V. Liefferinge se han apoyado en tesis presentes (...) en la filosofía de P. Hadot para defender que es posible abrirnos a la concepción de filosofía de Jámblico a través de su defensa del ritual y del símbolo. Por ello, en el presente estudio indagaremos en esta idea a fin de iluminar los núcleos de sentido ocultos de la hermenéutica de la racionalidad que emanan de la obra de Jámblico. Para ello sostendremos que su filosofía es, ante todo, una defensa de una forma de vida racional que se puede rastrear en sus raíces platónicas. (shrink)

A collaboration with Cuban Artists. Poder is the first in a series of three books exploring issues confronting Cubans daily. Six meetings in Havana over 2.5 years- two weeks of very hard work.Power rules.We are born and are powerful because in our relationships and connections, communication and contacts, we exercise that special force/energy (Power) with which all of us without exception come into this world.Force is physical, Power is intellectual. By making art and putting together this book we have chosen (...) our way to relate to Power. All prints included illustrate, different aspects of The Relationships of Power in its various dimensions: the power of the mind, willpower, financial, military, economic power, the power of authority, social power, physical or mystical . . .After all Power is a natural condition.Yamilys Brito JorgeApril 2010. (shrink)

Resenha do livro de Tindale, C. Rhetorical argumentation. Principles of Theory and Practice. Thousand Oaks: SAGE Publications, 2004.

O objetivo deste artigo é analisar o conceito de vivência (Erlebnis) na filosofia de Nietzsche, desde o seu primeiro emprego em língua alemã, seu significado e a recepção que Nietzsche faz da palavra no interior da sua filosofia. O conceito de Erlebnis, particularmente caro à filosofia de Nietzsche, mas também à fenomenologia, possui originariamente uma tríplice significação: a) a imediatez (Unmittelbarkeit) entre homem e mundo; b) a significabilidade (Bedeutsamkeit) para o caráter global da existência; e c) a incomensurabilidade (Inkommensurabilität) do (...) conteúdo da própria vivência, conferindo a ela também uma dimensão estética. A tríplice significação de Erlebnis implica na sua estreita associação a pathos. This paper aims to analyze the concept of experience (Erlebnis) in the Nietzsche's philosophy, since its first use into the German language, its meaning and reception of Nietzsche inside his philosophy. The concept of Erlebnis, especially dear to the philosophy of Nietzsche, but also to phenomenology, originally has a triple meaning: a) the immediacy (Unmittelbarkeit) between man and world, b) meaningfulness (Bedeutsamkeit) to the global nature of existence and c) incommensurability (Inkommensurabilität) of the experience's content itself, giving it also an aesthetic dimension. The threefold meaning of Erlebnis implies its close association with pathos. (shrink)

This article provides unified axiomatic foundations for the most common optimality criteria in statistical decision theory. It considers a decision maker who faces a number of possible models of the world (possibly corresponding to true parameter values). Every model generates objective probabilities, and von Neumann–Morgenstern expected utility applies where these obtain, but no probabilities of models are given. This is the classic problem captured by Wald’s (Statistical decision functions, 1950) device of risk functions. In an Anscombe–Aumann environment, I characterize Bayesianism (...) (as a backdrop), the statistical minimax principle, the Hurwicz criterion, minimax regret, and the “Pareto” preference ordering that rationalizes admissibility. Two interesting findings are that c-independence is not crucial in characterizing the minimax principle and that the axiom which picks minimax regret over maximin utility is von Neumann–Morgenstern independence. (shrink)

Any discipline of human knowledge is characterized by three fundamental elements: the complexity of its content, the method used for its elaboration, and the language used for its expression. This article argues that any method for making knowledge is a particular combination of three main components that we can call (a) science, (b) art, and (c) revelation. The right combination depends on the complexity of the slice of reality that we wish to understand in each case. Is there a relationship (...) between the quantity and quality of a particular piece of knowledge and the quantity and quality of its eventual audience? Such a relationship serves, I believe, to avoid certain old misunderstandings. -/- . (shrink)

IntroductionCardiology is characterized by its state-of-the-art biomedical technology and the predominance of Evidence-Based Medicine. This predominance makes it difficult for healthcare professionals to deal with the ethical dilemmas that emerge in this subspecialty. This paper is a first endeavor to empirically investigate the axiological foundations of the healthcare professionals in a cardiology hospital. Our pilot study selected, as the target population, cardiology personnel not only because of their difficult ethical deliberations but also because of the stringent conditions in which they (...) have to make them. Therefore, there is an urgent need to reconsider clinical ethics and Value-Based Medicine. This study proposes a qualitative analysis of the values and the virtues of healthcare professionals in a cardiology hospital in order to establish how the former impact upon the medical and ethical decisions made by the latter.ResultsWe point out the need for strengthening the roles of healthcare personnel as educators and guidance counselors in order to meet the ends of medicine, as well as the need for an ethical discernment that is compatible with our results, namely, that the ethical values developed by healthcare professionals stem from their life history as well as their professional education.ConclusionWe establish the kind of actions, communication skills and empathy that are required to build a stronger patient-healthcare professional relationship, which at the same time improves prognosis, treatment efficiency and therapeutic adhesion. (shrink)

Entre los medios elegidos para el logro de los objetivos transhumanistas (TH) se encuentra el recurso a biotecnologías para incidir en la dotación genética de la descendencia. Ahora bien, el temor a una utilización desmesurada de las biotecnologías no puede significar una negación de los indudables avances para el bien de la vida humana que ellas han traído. Así, desde una perspectiva jurídica, es decisiva la cuestión de determinar los alcances de la libertad procreativa, es decir, cuáles son las opciones (...) legítimas que pueden adoptarse en relación con la transmisión de la vida humana. Esta comunicación se propone analizar este interrogante y enunciar los desafíos jurídicos implicados en esta cuestión. En tal sentido, mientras algunos sostienen una libertad procreativa absoluta y sin límites, otras posturas tienden a anular la libertad procreativa y a obligar a los padres a buscar “el mejor hijo posible” (beneficencia procreativa). Entre esas dos visiones extremas, esta comunicación propone una libertad procreativa respetuosa de la originalidad de la transmisión de la vida y enraizada en una concepción ontológica de la dignidad. Por otra parte, para que esa libertad procreativa realice los bienes propiamente humanos, se enuncian seis tópicos que el derecho debe afrontar para responder a los desafíos del TH en esta dimensión vinculada con la procreación: a) el comienzo de la existencia de la persona; b) la inviolabilidad de la vida humana; c) los límites jurídicos que deben ponerse a las técnicas de procreación artificial y sus finalidades de uso; d) si es admisible o no el uso de gametos de terceros en esas técnicas; e) el problema del diagnóstico preimplantatorio; f) los alcances de la edición genética humana aplicada a la línea germinal y la distinción entre terapia y mejora (enhancement). (shrink)

El artículo presenta una crítica teórica a las principales interpretaciones de la identidad cultural latinoamericana. A partir del debate teórico sobre el concepto de identidad cultural, se describen los principales argumentos de cada tesis y luego se plantea un análisis crítico de sus fundamentos c..

We show that g ≤ c(Sym(ω)) where g is the groupwise density number and c(Sym(ω)) is the cofinality of the infinite symmetric group. This solves (the second half of) a problem addressed by Thomas.

This review analyzes the book of the young historian and philosopher Carlos Arturo López Jiménez, El terreno común de la escritura highlighting his method to understand the practice of writing philosophy in Colombia between 1892 and 1910. In that sense, more than a criticism of this book, it is an invitation to read it carefully to distance oneself form the limits imposed by professional philosophers who, as judges, judge the past and the very existence of philosophy in Colombia and by (...) extension in Latin America. (shrink)

We study some properties of the quotient forcing notions \documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${Q_{tr(I)} = \wp(2^{< \omega})/tr(i)}$$\end{document} and PI = B(2ω)/I in two special cases: when I is the σ-ideal of meager sets or the σ-ideal of null sets on 2ω. We show that the remainder forcing RI = Qtr(I)/PI is σ-closed in these cases. We also study the cardinal invariant of the continuum \documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${\mathfrak{h}_{\mathbb{Q}}}$$\end{document}, the distributivity (...) number of the quotient \documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${Dense(\mathbb{Q})/nwd}$$\end{document}, in order to show that \documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${\wp(\mathbb{Q})/nwd}$$\end{document} collapses \documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${\mathfrak{c}}$$\end{document} to \documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${\mathfrak{h}_{\mathbb{Q}}}$$\end{document}, thus answering a question addressed in Balcar et al. (Fundamenta Mathematicae 183:59–80, 2004). (shrink)

El autor nos entrega en este artículo cuatro fábulas místicas que han configurado la espiritualidad bizantina primitiva, considerando tanto la mística greco-bizantina de los siglos II al V, como, lo “la fase ascendente” que se extiende desde el siglo VI al X, siendo éstas la Fábula Antoniana, la de Evagrio Pontico, la de la Escala Espiritual de Juan Climaco y la de los Santos Locos. Concluye el artículo señalando que la espiritualidad bizantina primitiva se configuró como una “espiritualidad del corazón", (...) en tanto los malos pensamientos vienen desde fuera del corazón, de los demonios, que acechan el corazón del hombre. (shrink)

This volume explores the relationship between rationality and happiness from ancient Greek philosophy to early Latin medieval philosophy. What connection is there between human rationality and happiness? This issue was uppermost in the minds of the Ancient Greek philosophers and continued to be of importance during the entire early medieval period. Starting with theSocrates of Plato's early dialogues, who is regarded as having initiated the eudaimonistic ethical tradition, the present volume looks at Plato, Aristotle, the Skeptics, Seneca [Stoicism], Epicurus, Plotinus (...) [neo-Platonism], Augustine, Boethius, Anselm, and ends with Abelard, the final major figure in early medieval philosophy. Special efforts are made to reveal and trace the continuity and development of the views on rationality and happiness among these major thinkers within this period. The book's approach is historical, but the topics it treats are relevant to many discussions pursued in contemporary philosophical circles. Specifically, the book aims to make two major contributions to the ongoing development of virtue ethics. First, contemporary virtue ethics often draws distinctions between ancient Greek ethics and modern moral philosophy [mainly utilitarianism and Kantianism], and seeks to model ethics on ancient ethics. In doing so, however, contemporary virtue ethics often ignores the transition from Greek ethics to the early Latin medieval tradition. Second, contemporary virtue-based ethics, in its efforts to seek insights from ancient ethics, centers on virtue. In contrast, in ancient and medieval ethics, virtue is pursued for the sake of happiness [eudaimonia], and virtue is conceived as excellence of rationality. Hence, the relationship between rationality and happiness provides the framework for ethical inquiry within which the discussion of virtue takes place. Contributors: JULIA ANNAS, RICHARD BETT, JORGE J.E. GRACIA, BRAD INWOOD, WILLIAM MANN, JOHN MARENBON, GARETH B. MATTHEWS, MARK L. McPHERRAN, DONALD MORRISON, C.C.W. TAYLOR, JONATHAN SANFORD, JIYUAN YU. Jiyuan Yu is Assistant Professor of Ancient Philosophy at the State University of New York at Buffalo. Jorge J. E. Gracia is Samuel P. Capen Chair and SUNY Distinguised Professor in the Departments of Philosophy and Comparative Literature at the State University of New York at Buffalo. (shrink)

En palabras de la Dra. Ivana Costa, la argumentación que aquí se propone lleva a los lectores a descubrir en la teoría epicureísta de las pasiones el fundamento de la filosofía política epicúrea [...]. Pero el eje de esta teoría está, indudablemente, en la caracterización que hace Epicuro del placer; esto es, la determinación precisa de qué lugar le cabe [...] entre los bienes para la buena vida [y] qué credenciales tiene para ser considerado el bien supremo. Este fue uno (...) de los temas centrales del debate ético-político que plantearon las diferentes líneas filosóficas en Grecia entre fines del siglo V a.C. y comienzos del siglo IV a.C. [...] Epicuro intentaba demostrar [...] que la justicia, entendida como virtud individual, se identifica con el placer, a contracorriente de la communis opinio, que la concibe destinada al beneficio de los demás. Al identificar a la virtud de la justicia con la ataraxia, al concebirla como virtud que es también capaz de "tranquilizar" con eficacia a quien la posee y la practica (porque es precisamente su contrario, la injusticia, la que provoca la turbación del alma), la noción epicúrea de justicia queda unida también a su singular teoría del placer. Que no es mero disfrute personal sino actividad que extirpa las opiniones equivocadas y las sustituye por estados mentales verdaderos y adecuados. La investigación que da origen a este libro había mostrado, con sólidas herramientas de análisis de las fuentes y exhaustiva discusión de la literatura sobre el tema, que el concepto epicúreo de justicia no puede escindirse del entramado de la lógica, la física y la ética del maestro de Samos. [...] Se parte entonces de esa trama compleja y, con delicadeza y generosidad, la argumentación va deshilvanando los motivos que han llevado tradicionalmente a una interpretación convencionalista o naturalista de la filosofía epicúrea. Finalmente, señala que el profesor Navarro nos propone considerar el concepto de justicia subrayando la posición excéntrica que insinúa Epicuro respecto de la contraposición nómos-phýsis en la que se venía dirimiendo la cuestión desde finales del siglo V a.C. El análisis [...] abre a la posibilidad de una reconstrucción global de la filosofía política epicúrea [y] permite reformular, a partir del eje naturaleza-convención, tanto su teoría física, como su gnoseología [...]. En cuanto a los aspectos específicamente políticos de la filosofía de Epicuro, la argumentación va, de los comienzos de la asociación humana, al estatuto de las leyes, el progreso de la historia y el papel de la prólepsis como criterio de lo justo. (shrink)