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)

La crítica señala a Pierre Nicole como el pensador que hizo la transición entre aquellos primeros moralistas de mediados del siglo XVII que condenaban el mundo terrenal y adoptaban una actitud negativa del ser humano, y los moralistas de la primera mitad del siglo XVIII, cuya visión moderna y mundana concebía al hombre bajo una perspectiva positiva. Este estudio pretende ubicar a Nicolas Malebranche como el otro pensador, quizá más en la sombra, quizá con un modo no tan explícito, que (...) protagoniza dicha transición. Bajo el reinado de Luis XIV, el filósofo parisino, influenciado notablemente por San Agustín y Descartes, establece una psicología dinámica que le aleja del estático epicureísmo clásico y trasciende metafísicamente la moral cartesiana, dotándola de un sistema acabado en el que la figura de Dios ilumina el conocimiento y establece una moral bien definida. Su teoría del orden supone una puesta en valor del placer mundano, así como una congénita sociabilidad cristiana. Los acercamientos y alejamientos con Descartes y la escolástica, así como sus interpretaciones de San Agustín, elucidarán en este estudio un prisma mundano de conceptos hasta la fecha de barniz cristiano. Toda moral y teoría del conocimiento parte en él de su metafísica cristiana. (shrink)

La educación cívica se encuentra en la misma base de la democracia . T odo sistema democrático que prescinda de esta necesidad acabará haciendo de s v anecerse la racionalidad democrática de sus instituciones. La democracia liberal es un buen ejemplo de este debilitamiento pr o g res i v o de las estructuras democráticas. Benjamin R. Barber no tarda en referirse a ella como "democracia débil". La democracia carece de plenitud sin ciudadanos fo r mados cívicamente. Educación y (...) democracia están indisol u b lemente unidas. P or eso, para este autor la r e generación de la democracia, con sus contenidos reales de pa r ticipación política, pasa necesariamente por la educación. Enseñar democracia es se r vir a la comuni dad. (shrink)

This paper studies, with techniques ofAlgebraic Logic, the effects of putting a bound on the cardinality of the set of side formulas in the Deduction Theorem, viewed as a Gentzen-style rule, and of adding additional assumptions inside the formulas present in Modus Ponens, viewed as a Hilbert-style rule. As a result, a denumerable collection of new Gentzen systems and two new sentential logics have been isolated. These logics are weaker than the positive implicative logic. We have determined their algebraic models (...) and the relationships between them, and have classified them according to several standard criteria of Abstract Algebraic Logic. One of the logics is protoalgebraic but neither equivalential nor weakly algebraizable, a rare situation where very few natural examples were hitherto known. In passing we have found new, alternative presentations of positive implicative logic, both in Hilbert style and in Gentzen style, and have characterized it in terms of the restricted Deduction Theorem: it is the weakest logic satisfying Modus Ponens and the Deduction Theorem restricted to at most 2 side formulas. The algebraic part of the work has lead to the class of quasi-Hilbert algebras, a quasi-variety of implicative algebras introduced by Pla and Verdú in 1980, which is larger than the variety of Hilbert algebras. Its algebraic properties reflect those of the corresponding logics and Gentzen systems. (shrink)

This paper studies, with techniques ofAlgebraic Logic, the effects of putting a bound on the cardinality of the set of side formulas in the Deduction Theorem, viewed as a Gentzen-style rule, and of adding additional assumptions inside the formulas present in Modus Ponens, viewed as a Hilbert-style rule. As a result, a denumerable collection of new Gentzen systems and two new sentential logics have been isolated. These logics are weaker than the positive implicative logic. We have determined their algebraic models (...) and the relationships between them, and have classified them according to several standard criteria of Abstract Algebraic Logic. One of the logics is protoalgebraic but neither equivalential nor weakly algebraizable, a rare situation where very few natural examples were hitherto known. In passing we have found new, alternative presentations of positive implicative logic, both in Hilbert style and in Gentzen style, and have characterized it in terms of the restricted Deduction Theorem: it is the weakest logic satisfying Modus Ponens and the Deduction Theorem restricted to at most 2 side formulas. The algebraic part of the work has lead to the class of quasi-Hilbert algebras, a quasi-variety of implicative algebras introduced by Pla and Verdú in 1980, which is larger than the variety of Hilbert algebras. Its algebraic properties reflect those of the corresponding logics and Gentzen systems. (shrink)

ABSTRACTWe discuss the thesis of universality of geometric notions and offer critical reflections on the concept of “natural geometry” employed by Spelke and others. Promoting interdisciplinary wor...

The publication of scientific papers has become increasingly problematic in the last decades. Even if we agree that a renewed model is needed for peer-reviewed scientific publication, we think the problem does not essentially lie in professional publishing—with economic incentives—but in the publish-or-perish culture that dominates the lives of researchers and academics.

Tarski's 1936 paper, “On the concept of logical consequence”, is a rather philosophical, non-technical paper that leaves room for conflicting interpretations. My purpose is to review some important issues that explicitly or implicitly constitute its themes. My discussion contains four sections: terminological and conceptual preliminaries, Tarski's definition of the concept of logical consequence, Tarski's discussion of omega-incomplete theories, and concluding remarks concerning the kind of conception that Tarski's definition was intended to explicate. The third section involves subsidiary issues, such as (...) Tarski's discussion concerning the distinction between material and formal consequence and the important question ofthe criterion for distinguishing between logical and non-logical terms.§1. Preliminaries. In this paper an argument is a two-part system composed of a set of propositions P and a single proposition c. The expression ‘c is a [logical] consequence of P’ is used with the same meaning as the expression ‘c is [logically] implied by P’. The expressions ‘is a logical consequence of’ and the converse ‘implies’ are relational. Often, I shall be talking in the same sense of validity of an argument. Validity is a property of arguments; an argument with premise-set P and conclusion c is valid if and only if P implies c; i.e., c is a logical consequence of P. Notice that this notion of argument is strictly ontic; it does not involve any agent that thinks, determines or establishes that a given proposition is or is not a consequence of a given set of propositions. (shrink)

ABSTRACT I argue that some of the central doctrines of Wittgenstein's Tractatus Logico-Philosophicus can be seen as addressing the twin problems of semantic unity and...

​This book illustrates how non-pragmatic finite provinces of meaning emancipate one from pragmatic everyday pressures. Barber portrays everyday life originally, as including the interplay between intrinsic and imposed relevances, the unavoidable pursuit of pragmatic mastery, and the resulting tensions non-pragmatic provinces can relieve. But individuals and groups also inevitably resort to meta-level strategies of hyper-mastery to protect set ways of satisfying lower-level relevances—strategies that easily augment individual anxiety and social pathologies. After creatively interpreting the Schutzian dialectic between the world (...) of working and non-pragmatic provinces, Barber describes the experience of reality in the finite provinces of religion and humor. Schutz, who only mentioned these provinces, laid out the six features of the cognitive style that characterize any finite province of meaning. This book is the first to follow up on these suggestions and depict two new finite provinces of meaning beyond those in “On Multiple Realities.” While entrance into these provinces reduces everyday life tensions, it does not suffice since pragmatic relevances infiltrate the provinces, as when one uses humor to belittle competing cultural groups or one deploys religion only as an instrument to ensure crop productivity. Instead, liberation from anxieties and pathologies is brought to completion when the ego agens, the 0-point of all its coordinates, discovers its value in relation to the transcendent, even if it fails to realize its pragmatic purposes, or when one becomes comical to oneself through the eyes of another different from oneself. This book, aimed at advanced undergraduate, graduate, or scholarly audiences, presents stimulating analyses of the religious “appresentative mindset” or of the healing potential of interracial humor. Drawing heavily on interdisciplinary resources, the book also illustrates the relevance of phenomenological methods and concepts for concrete human experience. Barber offers a fresh understanding of pragmatic everyday life, original descriptions of the religious and humorous provinces of meaning, and a picture of how the overarching intentional stances of meaning-provinces, along with exposure to another perspective, can diminish the pressures everyday life engenders. (shrink)

In this article, we review the conceptions of Collective Effervescence (CE) –a state of intense shared emotional activation and sense of unison that emerges during instances of collective behavior, like demonstrations, rituals, ceremonies, celebrations, and others– and empirical approaches oriented at measuring it. The first section starts examining Émile Durkheim's classical conception on CE, and then, the integrative one proposed by the sociologist Randall Collins, leading to a multi-faceted experience of synchronization. Then, we analyze the construct as a process emerging (...) in collective encounters when individuals contact with social ideal and values, referring to the classical work of Serge Moscovici as well as those more recent empirical approaches. Third, we consider CE as a set of intense positive emotions linked to processes of group identification, as proposed by authors of the Social Identity Theory tradition. Finally, we describe CE from the perspective of self-transcendence (e.g., emotions, experiences), and propose a unified description of this construct. The second section shows the results of a meta-analytical integration (k= 50,N= 182,738) aimed at analyzing CE's proximal effects or construct validity (i.e., Individual Emotions and Communal Sharing) as well as its association with more distal variables, such as Collective Emotions, Social Integration, Social Values and Beliefs and Empowerment. Results indicate that CE strongly associates with Individual Emotions –in particular, Self-Transcendent Emotions– and Communal Sharing constructs (e.g., Group Identity, Fusion of Identity), providing construct validity. Among the distal effects of CE, it is associated with Collective Positive Emotions, long-term Social Integration (e.g., Ingroup Commitment), Social Values and Beliefs and Empowerment-related variables (e.g., Wellbeing, Collective Efficacy, Collective Self-Esteem). Among the moderation analyses carried out (e.g., study design, CE scale, type of collective gathering), the effects of CE in demonstrations are noticeable, where this variable is a factor that favors other variables that make collective action possible, such as Group Identity (rpooled= 0.52), Collective Efficacy (rpooled= 0.37), Negative and Self-Transcendent Emotions (rpooled= 0.14 and 0.58), and Morality-related beliefs (rpooled= 0.43). (shrink)

One of the objectives in the field of artificial intelligence for some decades has been the development of artificial agents capable of coexisting in harmony with people and other systems. The computing research community has made efforts to design artificial agents capable of doing tasks the way people do, tasks requiring cognitive mechanisms such as planning, decision-making, and learning. The application domains of such software agents are evident nowadays. Humans are experiencing the inclusion of artificial agents in their environment as (...) unmanned vehicles, intelligent houses, and humanoid robots capable of caring for people. In this context, research in the field of machine ethics has become more than a hot topic. Machine ethics focuses on developing ethical mechanisms for artificial agents to be capable of engaging in moral behavior. However, there are still crucial challenges in the development of truly Artificial Moral Agents. This paper aims to show the current status of Artificial Moral Agents by analyzing models proposed over the past two decades. As a result of this review, a taxonomy to classify Artificial Moral Agents according to the strategies and criteria used to deal with ethical problems is proposed. The presented review aims to illustrate (1) the complexity of designing and developing ethical mechanisms for this type of agent, and (2) that there is a long way to go (from a technological perspective) before this type of artificial agent can replace human judgment in difficult, surprising or ambiguous moral situations. (shrink)

Beyond different starting points, stakeholder theory and Catholic Social Thought share many compatible perspectives when analyzing the role of the firm in economic activity, especially regarding the attention of the firm to different social and economic actors. Additionally, ST bears limitations regarding its ethical and anthropological foundation, and also about the legitimation of the different stakeholders’ interests. Therefore, ST lacks clear criteria to solve possible conflicts of interest between stakeholders. This paper analyzes the potentiality of ST, widely accepted in corporate (...) management, to integrate CST principles in order to solve those conflicts. At the same time, the paper studies the possibility of finding in the principles of CST an anthropological and ethical foundation for ST. This foundation could be the source of criteria to discuss the levels of legitimation and prioritization between stakeholders´ interests, especially when those interests collide. (shrink)

This article argues that critical epistemology should aim at centering the voices and perspectives of those who have been excluded and silenced, proposing a way of doing that by combining Black feminist standpoint theory and Latina feminist theory as they converge in María del Rosario Acosta López’s philosophy of radical listening. The article also argues for the crucial significance of aesthetic interventions for creating epistemic friction that can transform our sensibilities so that we can start to listen to silences. The (...) author offers an analysis of the subversive potential in Doris Salcedo’s public art as an illustration of how aesthetic resistance can be used in practices of epistemic activism that resist insensitivity and promote new ways of listening to silenced voices and liminal sites. (shrink)

_Global Religious and Secular Dynamics_ integrates European theories of modern secularization and theories of global religious revival as interrelated dynamics. Casanova contrasts the internal European road of secularization with the external colonial road of global interreligious encounters and the globalization of the secular immanent frame with the expansion of global religious denominationalism.

Clinical delusions are commonly thought of and characterized as beliefs, both by psychiatrists and by the general population. That fact is encoded in the definition of delusion in the Glossary of Technical Terms of the most recent edition of the Diagnostic and Statistical Manual of Mental Disorders :A false belief based on incorrect inference about external reality that is firmly held despite what almost everyone else believes and despite what constitutes incontrovertible and obvious proof or evidence to the contrary.Although almost (...) every aspect of this definition is debatable, describing delusion as a type of aberrant belief has engendered a specialized discussion in itself, engaging philosophers... (shrink)

El artículo describe la decisiva participación de los países América Latina y de sus juristas en el desarrollo del Derecho del Mar, desde el cuestionamiento del Derecho clásico a partir de la Declaración de Santiago (1952) a su modernización en la III Conferencia de la ONU sobre el Derecho del Mar. Expone la disparidad de posiciones entre los Estados “territorialistas” y los “patrimonialistas”, especialmente desde la Declaración de Santo Domingo (1972) que elaboró la noción de “mar patrimonial”, que sirvió de (...) fundamento para la aceptación en la Conferencia de la Zona Económica Exclusiva. El autor -protagonista directo en la Conferencia en su calidad de jefe-adjunto de la delegación española- narra las principales intervenciones de las distintas delegaciones iberoamericanas sobre los principales temas y cuestiones abordados por la Conferencia en sus 11 sesiones, y los avatares que llevaron a la adopción de la Convención de Montego-Bay sobre Derecho del Mar de 1982. (shrink)

Resumen de la tesis doctoral La consistencia del yo en el pensamiento de Ortega y Gasset, presentada en la Universidad Autónoma de Madrid, el 28 de noviembre de 1991, por José La.saga Medina, bajo la dirección de D. Julio Bayón Cerdán.

A ideia do reconhecimento adquire uma relevância significativa na contemporaneidade. A filosofia política vem assistindo, nos últimos anos, a um acirrado debate em torno desse conceito. Um crescente número de autores, de diversas áreas científicas, debruça-se sobre o tema. Autores do nível de Axel Honneth, atual diretor do Instituto de Pesquisa Social e Crítica de Frankfurt é um exemplo interessante desta discussão. O presente artigo tem como objetivo apresentar as principais realizações do pensamento político de Axel Honneth. Mais especificamente, a (...) filosofia do reconhecimento encontrada na teoria critica deste filósofo. Os motivos apresentados por Honneth para essa escolha são diversos. Em primeiro lugar, elucidar a relação existente entre subjetividade e intersubjetividade. Em segundo lugar, a retomada da filosofia hegeliana. E o terceiro motivo são os argumentos críticos que Honneth pretende desenvolver. Dito de outro modo, construir um “arcabouço argumentativo” capaz de refutar as teses de outros autores. Dentre eles, encontra-se Habermas. Assim, a trajetória argumentativa deste artigo segue os seguintes passos: no primeiro momento, apresentaremos os passos argumentativos de Axel Honneth a essa problemática. Em segundo, a influência hegeliana e, por fim, a quem Honneth dirige suas críticas de forma mais incisiva. Mais especificamente, criticas dirigidas a Habermas. (shrink)

O presente artigo pretende discutir como Hegel critica a noção kantiana de lei. A centralidade do sujeito, no que tange ao processo do conhecer, reúne Kant e Hegel no que tange à determinação da realidade. Apesar dessa aproximação, eles se separam na medida em que o sujeito kantiano reconhece o objeto e, diferentemente de Hegel, não se reconhece aí. Tal separação é explorada por Hegel, em sua análise do conceito de liberdade em Kant. Para Hegel, a liberdade kantiana não vai (...) além de uma abstração, enquanto não se deixa determinar. O mesmo raciocínio se estende à lei, pois Hegel entende que Kant opera uma distinção entre a forma e o conteúdo da lei, que não são entendidos como conceitos complementares. Em Hegel, a lei é mais do que uma referência formal. Sem a lei, enquanto determinação histórica, a liberdade permanece uma intenção sem jamais atingir o status necessário de realidade entre os homens. (shrink)

A lo largo de su obra, Louis Althusser elabora distintas concepciones de la filosofía. En la Conferencia de Granada de 1976, Althusser consuma el proceso de autocrítica que le había llevado a retractarse de sus posiciones iniciales y a introducir la noción de explotación como concepto clave para comprender la práctica filosófica. El objeto de este trabajo es doble. En primer lugar, se trata de esclarecer el vínculo que Althusser establece entre filosofía y explotación, haciendo explícito el modo en que (...) la filosofía explota a las prácticas sociales y a las ciencias. En segundo lugar, nos proponemos ofrecer una lectura de la nueva práctica de la filosofía esbozada por Althusser como una práctica socialista y democrática de la filosofía. (shrink)

Th e a r ticl e e xplore s h o w globalizatio n i s assumin g a pr o g ress i v e emptyin g o f the s o v ereignt y o f natio n state s i n economic , political , institutional , social , cultura l an d l e gal aspects . Th e traditiona l l e ga l institution s ar e increasing ly g i vin g ris e (...) t o n ew non-stat e re- gulato r y source s (supranational , pr iv ate , technica l an d communitarian) . Th e resul t o f this po l ycentri c r e gulato r y compl e x i s th e co e xistenc e o f a d i v ersit y o f no r mat i v e order s and jurisdiction s i n v olvin g th e e xhaustio n o f th e l e ga l paradig m aroun d w hic h th e Stat e has st r ucture d it s institutions. (shrink)

Se pretende ofrecer una aproximación a la obra de Vicente Muñoz Delgado. Se muestran las distintas etapas en la génesis de su obra y pensamiento, así como también, los núcleos y las claves sobre las cuales se estructura.

Traducción del texto José Itzigsohn, "Class, Race, and Emancipation: The Contributions of The Black Jacobins and Black Reconstruction in America to Historical Sociology and Social Theory". The CLR James Journal, 19-1/2, 2013, pp.177-198. (DOI: 10.5840/clrjames2013191/211.) Traducción de Laura Judit Alegre, incluidas las citas bibliográficas. Publicación debidamente autorizada por la revista. Se respeta el sistema de citación de la edición original. Este texto tiene leves modificaciones propuestas por el autor del texto original.

Radical feminists have argued that there are normative exclusions that have silenced certain voices and have rendered certain meanings unintelligible. Some Wittgensteinians (including some Wittgensteinian feminists) have argued that these radical feminists fall into a philosophical illusion by appealing to the notions of 'intelligible nonsense' and 'inexpressible meanings', an illusion that calls for philosophical therapy. In this paper I diagnose and criticize the therapeutic dilemma that results from this interpretation of Wittgenstein's contextualism. According to this dilemma, if something is meaningful, (...) it must be expressible from the perspective of the participant in language-games; and if it is not so expressible, it is not meaningful at all. I argue that this is a false dilemma that rests on the untenable internalist notion of a unified 'participant's perspective'. I propose an alternative contextualist view that underscores the polyphony of language-games, that is, the irreducible multiplicity of perspectives always present in discursive practices (if only implicitly and in embryo). Through a discussion of the different meanings of silence, my polyphonic contextualism tries to show that our linguistic practices always exhibit an irreducible diversity and heterogeneity of points of view that cannot be subsumed under a unified perspective. (shrink)

The university that Alasdair MacIntyre defines as liberal is that which rejects the tradition as something pre-modern and with an impediment for the progress, including the pedagogic one. This university model has been extended in all instances, giving priority to the technical education in a pragmatic way. Thus, the global and sapiential vision of the university has been relegated. This last approach is the key for unifying the knowledge and to pass it onto other people and, therefore, to educate and (...) mold intellectually and morally. However, the professionalization of the philosophy and the criteria of the modern liberalism seem to dominate and inspire most universities in the present day. This situation has plainly shown an inability to become aware of their incompetence to properly educate professors and students alike, in a sapiential and moral manner, threfore deceiving themselves with a naive rhetoric. (shrink)

In this paper, we explore a selection of Castoriadis’ writings, paying special attention to the seminars devoted to Plato’s Statesman, and discuss his divorce from the Platonic and Platonic tradition. Castoriadis places Plato beyond a theoretical and academic interpretation: the Ancient Greece that Castoriadis claims, from his political ontology, is not a paradigm, but a “germ” of autonomy, by which understand the birth of democracy, philosophy and history in order to transform himself and society.