Search results for `Laressa Lima Am��ncio`

Change/Inattentional Blindness in Philosophy of Cognitive Science

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41

Investigative Poetics: In (Night)-Light of Akilah Oliver.Feliz Molina - 2011 - Continent 1 (2):70-75.

continent. 1.2 (2011): 70-75. cartography of ghosts . . . And as a way to talk . . . of temporality the topography of imagination, this body whose dirty entry into the articulation of history as rapturous becoming & unbecoming, greeted with violence, i take permission to extend this grace —Akilah Oliver from “An Arriving Guard of Angels Thusly Coming To Greet” Our disappearance is already here. —Jacques Derrida, 117 I wrestled with death as a threshold, an aporia, a bandit, (...) a part of life. —Akilah Oliver Moraine in geological lingo is that which is left behind. Moraine- a euphemism for the de-stabilizing referent of the writer-ly body as a “troubled and troubling landscape marked by cultural and historical signifiers, the body as flesh memory [...] the body as transitory” (Oliver, Author Statement). Moraine— a geological metaphor of the poet as a holder of memory, as an accumulation of rocks and debris carried along the edge, terminal, dropped at the foot of language (in language). “Flesh Memory” according to Akilah Oliver is "that which my body recalls [...] everything has to do with the task of remembrance and its narrative reinvention [...] I was always translating an idea of the world as it presented itself at any given time. To write was a choice about how to be seen, how to enter the world as translator, actor, participant, in the dialogues that apparently made the real 'real'" (Levitsky). Flesh. Memory. The stuff some poems are made from. The stuff that gets abandoned, gleaned, and picked up by more flesh and memory. "My body, my life has always felt like a kaleidoscopic rip in the dominant fabric [...] has always been a dialogue with the impossible and the apparent” (Levitsky). The impossible-body or poet's body anticipates and performs (through language) an irretrievable death. IN APORIA I realized everything I must have been doing must have been Death. It was Christmas or Labor Day—a holiday—and every time you turned on the radio they said something like ‘four million’ or ‘going to die’.” — Andy Warhol I’m trying on egos, [a justification for the planet’s continuance]. Oh hello transgressor, you’ve come to collect utilitarian debts, humbling narrative space. Give me condition and wheatgrass, I his body disintegrating. I his body is ossification. Death my habit radius, yeah yeah. I his body can’t refuse this summons. I can’t get out this fucking room. Tell me something different about torture dear Trickster. Tell me about the lightness my mother told me to pick the one i love the best how it signals everything I ever wish to believe true just holy on my ship. I jump all over this house. this is it [what I thought is thought only, nothing more deceptive than]: I his body keeps thinking someone will come along, touch me. As like human or lima bean. I’m cradling you to my breast, you are looking out. A little wooden lion you & Peter carve on Bluff Street is quieting across your cheekbone. Not at all like the kind of terror found in sleep, on trembling grounds. It is yesterday now. I have not had a chance to dance in this century. Tonight I shall kill someone, a condition to remember Sunday morning. To think of lives as repetitions [rather than singular serial incarnations]. To understand your death is as exacerbating as trying to figure out why as schoolchildren in mid-nineteen-sixties Southern California we performed reflexive motions: cutting out lace snowflakes, reading Dick and Jane search for their missing mittens, imagining snow. Disintegrat ing . The -ing gerund catapults from the non-finite verb into past, present, future. The -ing as a tail pinned to death, a dog spinning to bite and never fully reaching itself, always shy of the end, circumreferential; a double copulative: deathing. Possessively AO calls it “habit radius” (a virtual fetish attribute) or an inescapable death presence that “confronts us with the paradox of an unattainable object [...] through it’s being unattainable” (Agamben, 27). A flirtation or dialogue with an unknowable thing and aporia utilized as investigative instrument to engage (death) while (in Southern California) we “perform reflexive motions,” cut lace snowflakes, imagine snow, and pay rent like “yeah, yeah” what else is new. And this too, fiction. The book I wish to right. The restored fallen, heroic. Did you expect a different grace from the world? Or upon exit? I’m working on “tough.” They think I am already. All ready. Who is the dead person? Is "I'm sorry" real to a dead person? Browning grass. My hands on this table. A contentious century. A place to pay rent. Redemptive moments. Am I now the dead person? Dead person, dead person, will you partake in my persimmon feast? The body inside the body astounds, confesses sins of the funhouse. I too have admired the people of this planet. Their frilly, orderly intellects. The use they’ve made of cardamom, radiation as well. How they’ve pasteurized milk, loaned surnames to stars, captured tribes, diseases, streets, and ideas too. The living-body as archive: is it possible to experience the living-body as archive without a (kind of) death? Sifting the rubble, rummaging through hoarded debris, skin sheds, memory-napping, and re-awoken (in flesh and) on terrain. “An investigative poetics seeks to unravel staid communities of thought and grasp at what might always be just beyond reach; a poetics of inquiry that lies between language as meaning, and language as rapturous entry into the world of posited ideas and idealism”( Levitsky). Something snaps. Lights blow out prior to embarking upon an investigative poetics. It begins with a question (often a sexy aporia) that leads to openings. "Every politics of memory [...] implies an intervention of the state. It's a state that legislates and acts with regard to the nonfinite mass of materials to be stored, materials which must be collected, preserved” (Derrida & Stiegler, 62). It seems poetic investigation already contains the potentiality of an (invisible) archive if the writer is “always writing” especially when not. Here’s my stupid digital romantic inclination: the living-body (of a poet) is a self-sustaining archive of non-finite memories. But not even I really believe that. AO innovated and sculpted an investigative poetic praxis. In a conversation with poet Rachel Levitsky, poetic-voice is viewed not as a precious identifier, but as a means to think through/about form, concluding that form is linked to framing. While poetic-voice may have tendency to precede form, it also erupts as a result of framing techniques. “They are frames that hold the shape of thinking (which is also to say of imagining) [...].”7 This reminds me of my rabbit who symmetrically chewed the corners of his hutch, which makes me wonder if it’s an expression of the shape of some animal anxiety tick I won’t ever have access to. Beyond the form/frame, death is an unoriginal yet unique limit; death is a damn deathless thing. It functions as a source of poetic investigation; that thing always “just beyond reach.” And how is death not a fetish (in this case an obsessive reverence for something non-material)? “Insofar as it [death] is a presence, a fetish [...] it is in fact something concrete and tangible; but insofar as it is the presence of an absence, it is, at the same time, immaterial and intangible, because it alludes continuously beyond itself to something that can never really be possessed [...] The fetish is [...] a sign of an absence, it is not an unrepeatable unique object; on the contrary, it is something infinitely capable of substitution, without any successive incarnations ever succeeding in exhausting the nullity of which it is the symbol” (Agamben, 33). AO utilized absence (the absent body [catapulted by the death of a beloved]) as an apparatus to investigate. In the process of conversing with absence or that which is absent, the absent body is affectionately objectified, incessantly summonsed back to a place of recognition, of objects, a desire for the absent body to remain intact while exiting the structural limits of grammar and syntax by moving into chant forms “to say what cannot be said” (Levitsky). from AN ARRIVING GUARD OF ANGELS THUSLY COMING TO GREET dear oluchi- the light is blinking rapidly on the black boxy machine. your room seems bigger than before and i am still planning to read some of those robert jordan books of yours. yesterday at the used bookstore where i was browsing the mysteries to “stall reality” (they are really not mysteries at all, they just employ death as the plot mistress but are unable to grasp its mystery at all)—well the point is, things were calm down here for a while and the world was little. i want to be big like you. or i want you not vast, not dead, not gone, but human small and here. i am so selfish. that is what i really want. to see you again. to oil your scalp. to hear you walk in the door, say ma i’m home . give me a chance to say welcome home son. or when leaving, don’t forget your hat . what do you wear out there? i wish you could have taken your new shoes with you. i’m so proud of you. i’m sorry for the way you died. i miss you all the time. even before, i missed you. out there, one time, some different men said: “shake for me girl, i wanna be your backdoor man.” who dat you love. 5/18/03 A letter-poem in sixteen lines “dear oluchi-” is safe-housed in epistolary form. Poetic voice is rendered as internal thought meanderings, a not-so-much confession, private/(pillow?) talk in the desire to be heard/witnessed by the referent and reader with an intent to absolve. The diminutive “i” bears a relation to poet Fanny Howe’s “little g God” in that “One of the (many) things I like about little g God is that you can have a vodka tonic while you talk to little g God, sing along to Bowie’s “I’m Afraid Of Americans,” and hum Coltrane’s “A Love Supreme,” though maybe not all at the same time” (Oliver, 2009). Towards the middle of the poem AO is at a used bookstore and remarks on the funny employment of death as a ‘plot mistress’ that ‘they’ (the dubious employed mystery authors) are ‘unable to grasp’, thereby giving death a mouthpiece, a modeling job, something to do to pass the time. from THE VISIBLE UNSEEN When I first saw graffiti, I recognized in it an ugly aesthetic, a dialectics of violence, a distortion of limbs, a hieroglyph. It was only later when I read the names of the dead that I then saw the path of ghosts charted there; its narrative of loss for the visible unseen whose place in history has been fictionalized and rendered unseen under the totalizing glare of history. Inscriptions, traces, specters. Graffiti begs a public face just as ghosts require non-ghosts (humans) to sense them. The “visible unseen” is a game of hide-and-seek between public viewer and graffiti-inscriber, an ephemeral-violent aesthetic on an ephemeral-policed canvas. Graffiti-inscribers already submit to being forgotten, expect to be washed away; perhaps it’s a holy urban mandala created by gangster-type monks without Buddhism. [...] in its refusal to disappear it forces a discourse in the public imagination we are forced to see what we would rather not, to make sense of an encoded language that we cannot read on the level of meaning. it irritates, forces its agency on us, speaks outside and beyond semiotic reach. An epic font-size pervading the public’s imagination, illegible, I could just close my eyes, remain passive, drive past, abandon it beyond reach, push it further away beyond death walls. In Barcelona I watched a clean up crew wash walls with an awesome water hose but I was more intrigued by their bodies; not a distortion of limbs, not hieroglyph but also not entirely legible; the laboring body permanently erasing specters of the city, and of course they knew it was also an invitation for the ghosts to return. Graffiti is death’s little sister, is also an aporia. [...] Graffiti (fr GK -graph(os), something drawn or written, to diagram or chart) attempts to stage the impossible: to erase the essence of its own subjectivity. Graffiti is a cartography of ghosts, a mapping of elegiac rapture (the transporting of a person from one place to another, as in heaven) and rupture (the state of being broken open.) Dwelling is a fiction stasis. [...] The notion of the past as being something done with, a look-back event, inhibits the possibility of reading graffiti as rapture, as rupture. If graffiti posits history as always in the process of becoming undone. [...] Because what is the body, if not also a complex temple, an unstable site through which to negotiate subjects, materiality, economies, gods, and modes of representations? The site where we are all already belated. Graphein meaning “to write.” “Derrida says every archive makes a law, and the law of genre is its own rupture” (Bloch, 39). However, graffiti is an (non/anti)-archive of erasure due to (the politics of) washing out its subjectivity, which only adds onto (or is symptomatic of) its character. The inhibition of “reading graffiti as rapture, as rupture” is partly due to it being a “look-back” event in that it’s process involves scratching through layers to reveal previous specters underneath. Graffiti (as an ancient genre) has always been a thing of ‘becoming undone’, and therefore ‘belated and always in arrival’ (Levitsky). It’s a Dionysian activity done at night with it’s back turned toward us. "The specter [...] is of the visible, but of the invisible visible, it is the visibility of a body which is not present in flesh and blood [...] appearing for vision, to the brightness of day [...] something becomes almost visible which is visible only insofar as it is not visible in flesh and blood. It is a night visibility. As soon as there is a technology of the image, visibility brings night. It incarnates in a night body, it radiates in a night light" (Derrida & Stiegler, 115). (shrink)

Medical Ethics in Applied Ethics

The Body in Metaphysics

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Violence and Blindness: The Case of Uchuraccay.James Mensch - 2013 - Phenomenologies of Violence, Ed. Michael Staudigl, Leiden: Brill Academic Publishers:145-155.

Only rarely does life imitate art in the starkness and directness of its message. When that message is a tragic one the effect becomes indelible. Such was the impact on Peru of the events of Uchuraccay, a small village located in its central highlands. Peru’s Truth and Reconciliation Commission called it “an emblematic referent of the violence and pain in the collective memory of the country” (TRC, 121). [i] In the twenty-year turmoil that engulfed Peru at the end of the (...)

Philosophy of Cognitive Science

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Narrative Identity in Third Party Reproduction: Normative Aspects and Ethical Challenges.Natacha Salomé Lima - 2018 - Journal of Bioethical Inquiry 15 (1):57-70.

In the last few decades, assisted reproduction has introduced new challenges to the way people conceive and build their families. While the numbers of donor-conceived individuals have increased worldwide, there are still many controversies concerning access to donor information. Is there a fundamental moral right to know one’s genetic background? What does identity in DC families mean? Is there any relationship between identity formation and disclosure of genetic origins? These questions are addressed by analysing core regulatory discourse. This analysis shows (...)

Biomedical Ethics in Applied Ethics

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Mística Na Tradição Ocidental Em Lima Vaz.Hélio Pereira Lima - 2020 - Revista Portuguesa de Filosofia 76 (4):1487-1508.

This Work aims at reflecting on mystics, within the Western tradition, departing Lima Vaz’ thought, in order to try identifying the function that rested reserved to Mystic Experience, in the Modern Society, Society that, as It purposes Itself destroying the Sacred one up the World, has put aside Religion as a factor of legitimation regarding to public sphere. Its purpose is recovering some historical-philosophical aspects regarding to Christian Tradition in order to understanding better the level regarding to crisis of (...)

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Ludwig Feuerbach in 19th Century Philosophy

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Proceedings of Sula 5: Semantics of Under-Represented Languages in the Americas (2009).Suzi Lima (ed.) - 2010 - Glsa Publications.

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Sobre o conhecimento em Ludwig Feuerbach: uma investigação a partir dos Gedanken über Tod und Unsterblichkeit (1830).José Edmar Lima Filho - 2021 - Filosofia Unisinos 22 (2):1-14.

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O conceito de direito em Kant e Habermas: da fundamentação moral à legitimidade discursiva.Francisco Jozivan Guedes de Lima - 2015 - Peri 7 (1):293-313.

This paper revisits the Kantian concept of law, observing principally its moral groundwork and then brings to the discussion the Habermas’ concept of law, culminating in some appreciations on the content and validity of the critique of Habermas to Kant, namely, the hypothesis of a dilution of Kantian law in the moral. For Habermas, the law is an autonomous sphere and should not be based on moral a priori, but must perforce draw support in the ethics of discourse and in (...)

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Wittgenstein e a delimitação lógico-linguística do mundo no Tractatus.Francisco Jozivan Guedes de Lima - 2015 - Contemplação 12.

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Why I Am Not a Secularist.William E. Connolly - 1999 - Univ of Minnesota Press.

But in Why I Am Not a Secularist, distinguished political theorist William E. Connolly argues that secularism, although admirable in its pursuit of freedom and diversity, too often undercuts these goals through its narrow and intolerant ...

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History of Biology in Philosophy of Biology

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The Biotheoretical Gathering, Trans-Disciplinary Authority and the Incipient Legitimation of Molecular Biology in the 1930s: New Perspective on the Historical Sociology of Science.Pnina G. Abir-Am - 1987 - History of Science 25 (1):1-70.

Sociology of Science in General Philosophy of Science

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Themes, Genres and Orders of Legitimation in the Consolidation of New Scientific Disciplines: Deconstructing the Historiography of Molecular Biology.Pninn Abir-Am - 1985 - History of Science 23 (1):73-117.

Social Epistemology, Misc in Epistemology

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Construction, Alienation and Emancipation: Thoughts on Abir‐Am's Ethnography of Scientific Rituals.Kenneth Gergen & Pnina Abir‐Am - 1992 - Social Epistemology 6 (4):365 – 372.

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Ética No Novo Milênio: Busca Do Sentido da Vida.Lima Filho, Alceu Amoroso & Lafayette Pozzoli (eds.) - 2005 - Editora Ltr.

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Questioning Hegemony Within White Academia.Asma Mehan, Carolina Lima, Faith Ng’eno & Krzysztof Nawratek - 2022 - Field 8 (1):47-61.

field: Issue 8 Embodying an Anti-Racist Architecture comprises essays, articles, podcasts, drawings, designs, the cover image, and a film. ‘This Call to Action' is a document borne from dialogue, and as such derives its power from the activism that collaboration and cooperation engender. -/- Asma Mehan, Carolina Lima, Faith Ng’eno, and Krzysztof Nawratek discuss white hegemony across different geopolitical and academic spaces, mindful of the nuances of using English as their shared yet borrowed language. -/- .

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Earl of Shaftesbury in 17th/18th Century Philosophy

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Limae Labor: Untersuchungen Zur Textgenese Und Druckgeschichte von Shaftesburys ‘The Moralists’. [REVIEW]David Walford - 1980 - Bulletin of the John Rylands Library:244-5.

Sociology of Science in General Philosophy of Science

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The Rituals of Science: Comments on Abir‐Am.Hugh Gusterson & Pnina Abir‐Am - 1992 - Social Epistemology 6 (4):373 – 387.

Philosophy of Social Science, General Works in Philosophy of Social Science

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Contribución a la epistemología del Trabajo Social, Buenos Aires.Lima Boris - forthcoming - Humanitas.

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Epistemología Del Trabajo Social.Lima Boris - 1976 - Humanitas 198.

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32

Review: How Scientists View Their Heroes: Some Remarks on the Mechanism of Myth Construction. [REVIEW]PninaG Abir-Am - 1982 - Journal of the History of Biology 15 (2):281 - 315.

History of Biology in Philosophy of Biology

Sociology of Science in General Philosophy of Science

Sociology of Knowledge in Epistemology

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Am I Self-Conscious?Karl Friston - 2018 - Frontiers in Psychology 9.

Philosophy of Cognitive Science

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I Am a Strange Loop.Douglas R. Hofstadter - 2007 - New York, NY, USA: Basic Books.

Can thought arise out of matter? Can self, soul, consciousness, “I” arise out of mere matter? If it cannot, then how can you or I be here? I Am a Strange Loop argues that the key to understanding selves and consciousness is the “strange loop”—a special kind of abstract feedback loop inhabiting our brains. The most central and complex symbol in your brain is the one called “I.” The “I” is the nexus in our brain, one of many symbols seeming (...)

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Am I a Racist? Implicit Bias and the Ascription of Racism.Neil Levy - 2017 - Philosophical Quarterly 67 (268):534-551.

There is good evidence that many people harbour attitudes that conflict with those they endorse. In the language of social psychology, they seem to have implicit attitudes that conflict with their explicit beliefs. There has been a great deal of attention paid to the question whether agents like this are responsible for actions caused by their implicit attitudes, but much less to the question whether they can rightly be described as racist in virtue of harbouring them. In this paper, I (...)

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“I Am Who I Am”: On the Perceived Threats to Personal Identity From Deep Brain Stimulation. [REVIEW]Françoise Baylis - 2013 - Neuroethics 6 (3):513-526.

This article explores the notion of the dislocated self following deep brain stimulation (DBS) and concludes that when personal identity is understood in dynamic, narrative, and relational terms, the claim that DBS is a threat to personal identity is deeply problematic. While DBS may result in profound changes in behaviour, mood and cognition (characteristics closely linked to personality), it is not helpful to characterize DBS as threatening to personal identity insofar as this claim is either false, misdirected or trivially true. (...)

Narrative Identity in Metaphysics

Neuroethics, Misc in Applied Ethics

Personal Identity, Misc in Metaphysics

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Molecular Biology and its Recent Historiography: A Transnational Quest for the 'Big Picture'.Pnina G. Abir-Am - 2006 - History of Science 44 (1):95-118.

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Convolutional Neural Networks as Aid in Core Lithofacies Classification.Rafael Pires de Lima, Fnu Suriamin, Kurt J. Marfurt & Matthew J. Pranter - 2019 - Interpretation 7 (3):SF27-SF40.

Artificial intelligence methods have a very wide range of applications. From speech recognition to self-driving cars, the development of modern deep-learning architectures is helping researchers to achieve new levels of accuracy in different fields. Although deep convolutional neural networks have reached or surpassed human-level performance in image recognition tasks, little has been done to transport this new image classification technology to geoscientific problems. We have developed what we believe to be the first use of CNNs to identify lithofacies in cores. (...)

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Correction to: An Origin of Citations: Darwin’s Collaborators and Their Contributions to the Origin of Species.Pedro de Lima Navarro & Cristina de Amorim Machado - 2022 - Journal of the History of Biology 55 (1):205-206.

A correction to this paper has been published: https://doi.org/10.1007/s10739-021-09640-x.

History in Social Sciences

Philosophy of Political Science in Philosophy of Social Science

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Moche. Lima: Lib.Borja Arturo Jimenez - forthcoming - Studium.

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Lima Tesis tentang Politik Pasca Kebenaran (Five Theses on Post-Truth Politics).Zainul Maarif - 2019 - Prosiding Simposium FIlsafat: Politik Dan Anti Politik 2019:1-13.

This paper describes five theses on the characteristics of post-truth politics: (1) post-truth politics are populist politics, (2) post-truth politics are nativist politics, (3) post-truth politics are zero-sum game politics, (4) post-truth politics is emotional politics that anti-rational-factual-scientific truth, and (5) post-truth politics is autocracy politics. After describing the six theses, this paper shows conclusions and reflections on post-truth politics.

Academic and Teaching Ethics in Philosophy of Social Science

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Understanding Undergraduate Plagiarism in the Context of Students’ Academic Experience.Jorge Ávila de Lima, Áurea Sousa, Angélica Medeiros, Beatriz Misturada & Cátia Novo - 2021 - Journal of Academic Ethics 20 (2):147-168.

Previous research has shown that student plagiarism is the product of interplay between individual and situational factors. The present study examined the relationship between these two sets of factors with a particular focus on variables linked to students’ academic context namely, their perception of peer behaviors, their experience of adversities in academic life, and their year of enrollment. So far, these situational features have received scant attention in studies of plagiarism conducted in most of Europe. A survey was carried out (...)

French Philosophy in European Philosophy

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Where Am I?Daniel C. Dennett - 1978 - In Brainstorms. MIT Press.

The Self in Metaphysics

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49 citations

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Prendre les autres au sérieux : sur le débat cosmopolitisme-particularisme.María Herrera Lima - 2007 - Philosophiques 34 (1):17-40.

Dans cet essai, je tente de répondre à quelques-unes des objections habituellement adressées au cosmopolitisme, en prenant en considération la perspective de ceux que cette doctrine risque d’affecter, à savoir, les immigrants. J’argue que certaines de ces objections se fondent sur des conceptions simplifiées à l’excès et empiriquement inexactes de ce que sont la communauté et l’identité culturelle. J’examine aussi en détail la controverse entourant les possibles implications autoritaristes — ou impérialistes — des propositions visant à faire d’un système moral-légal (...)

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Who Am I? Beyond 'I Think, Therefore I Am'.Alex Voorhoeve, Frances Kamm, Elie During, Timothy Wilson & David Jopling - 2011 - Annals of the New York Academy of Sciences 1234 (1):134-148.

Can we ever truly answer the question, “Who am I?” Moderated by Alex Voorhoeve (London School of Economics), neuro-philosopher Elie During (University of Paris, Ouest Nanterre), cognitive scientist David Jopling (York University, Canada), social psychologist Timothy Wilson (University of Virginia),and ethicist Frances Kamm (Harvard University) examine the difficulty of achieving genuine self-knowledge and how the pursuit of self-knowledge plays a role in shaping the self.

Introspection and Introspectionism in Philosophy of Cognitive Science

Moral Psychology, Misc in Normative Ethics

Self-Deception in Normative Ethics

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Multiculturalismo. Una revisión crítica.María Herrera Lima - 1996 - Isegoría 14:127-138.

Value Theory

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La ética desde el feminismo. Notas sobre la 'diferencial.María Herrera Lima - 1992 - Isegoría 6:153-160.

Value Theory

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144

Am I My Parents' Keeper?: An Essay on Justice Between the Young and the Old.Norman Daniels - 1988 - Oxford University Press.

The rapidly increasing numbers of elderly people in our society have raised some important moral questions: How should we distribute social resources among different age groups? What does justice require from both the young and the old? In this book, Norman Daniels offers the first systematic philosophical discussion of these urgent questions, advocating what he calls a "lifespan" approach to the problem: Since, as they age, people pass through a variety of institutions, the challenge of caring for the elderly becomes (...)

Health Care Justice in Applied Ethics

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A Historical Ethnography of a Scientific Anniversary in Molecular Biology: The First Protein X‐Ray Photograph. [REVIEW]Pnina Abir‐Am - 1992 - Social Epistemology 6 (4):323 – 354.

Collective Epistemology in Epistemology

Photography in Aesthetics

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Los recursos de la ficción y los usos morales de la literatura.María Herrera Lima - 1995 - Isegoría 11:144-150.

Value Theory

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Urban Sustainable Agriculture: The Paradox of the Chinampa System in Mexico City. [REVIEW]Pablo Torres-Lima, Beatriz Canabal-Cristiani & Gilberto Burela-Rueda - 1994 - Agriculture and Human Values 11 (1):37-46.

Although the chinampa agriculture in Mexico City is considered an historical sustainable farming system,there have been few studies on its current status. This paper assesses the relationship between agroecological factors and socioeconomic strategies by analyzing urban forces, regional employment, and environmental concerns. Despite ecological deterioration caused by the urban expansion of Mexico City, the economic viability of this agricultural system is still based on the efficient use of farming technologies and resources management strategies that tend to maintain levels of productivity (...)

Environmental Ethics in Applied Ethics

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La materia prima y la forma corporeitatis en la física de Alberto Magno.Jimena Paz Lima - 2017 - Pensamiento. Revista de Investigación E Información Filosófica 73 (276):445.

La física de Alberto Magno se centra sobre la base de una materialidad que no puede ser definida como pura potencialidad pues no podría explicarse la continuidad y teleología propias de todo cambio sustancial. Por esto, en la materia primera existen ciertas dimensiones cuantitativas indeterminadas que la hacen divisible y le permiten sustentar a la forma sustancial en el cambio. Estas dimensiones suponen la presencia de una primera formalidad en la materia, llamada forma corporeitatis, que hacen de la materia primera (...)

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Materia e incoación según el pensamiento cosmológico de Alberto Magno.Jimena Paz Lima - 2016 - Ideas Y Valores 65 (162):35-50.

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History: Autonomy in Social and Political Philosophy

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Why I Am Not a Christian: And Other Essays on Religion and Related Subjects.Bertrand Russell - 1957 - Routledge.

While its tone is playful and frivolous, this book poses tough questions over the nature of religion and belief. Religion provides comfortable responses to the questions that have always beset humankind - why are we here, what is the point of being alive, how ought we to behave? Russell snatches that comfort away, leaving us instead with other, more troublesome alternatives: responsibility, autonomy, self-awareness. He tells us that the time to live is now, the place to live is here, and (...)

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‘I Am Your Son, Mother’: Severe Dementia and Duties to Visit Parents Who Can’T Recognise You.Bouke de Vries - 2020 - Medicine, Health Care and Philosophy 23 (1):17-24.

It is commonly assumed that many, if not most, adult children have moral duties to visit their parents when they can do so at reasonable cost. However, whether such duties persist when the parents lose the ability to recognise their children, usually due to dementia, is more controversial. Over 40% of respondents in a public survey from the British Alzheimer’s Society said that it was “pointless” to keep up contact at this stage. Insofar as one cannot be morally required to (...)

Biomedical Ethics in Applied Ethics

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Oliveira Lima Library: O legado do "Don Quixote Gordo" -doi: 10.4025/dialogos.v17i3.766.Gilmara Yoshihara Franco & Márcia Pereira da Silva - 2013 - Diálogos (Maringa) 17 (3).

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History of Biology in Philosophy of Biology

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The Assessment of Interdisciplinary Research in the 1930s: The Rockefeller Foundation and Physico-Chemical Morphology. [REVIEW]Pnina G. Abir-Am - 1988 - Minerva 26 (2):153-176.

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O negro nos escritos de um barão: escravidão e abolição no livro “motins políticos”.Luciano Demetrius Barbosa Lima - 2012 - Dialogos 16 (2).

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I Am So Tired… How Fatigue May Exacerbate Stress Reactions to Psychological Contract Breach.Safâa Achnak, Yannick Griep & Tim Vantilborgh - 2018 - Frontiers in Psychology 9.

Cognitive Sciences

Character and Content in Philosophy of Language

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I Am Not Here Now.Stefano Predelli - 1998 - Analysis 58 (2):107–115.

First-Person Contents in Philosophy of Mind

Temporal Expressions in Philosophy of Language

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Oliveira Lima Library: O legado do "Don Quixote Gordo" -doi: 10.4025/dialogos.v17i3.766.Gilmara Yoshihara Franco & Márcia Pereira da Silva - 2014 - Dialogos 17 (3).

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Kant: Apperception and Self-Consciousness in 17th/18th Century Philosophy

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“I Am the Original of All Objects”: Apperception and the Substantial Subject.Colin McLear - 2020 - Philosophers' Imprint 20 (26):1-38.

Kant’s conception of the centrality of intellectual self-consciousness, or “pure apperception”, for scientiﬁc knowledge of nature is well known, if still obscure. Here I argue that, for Kant, at least one central role for such self-consciousness lies in the acquisition of the content of concepts central to metaphysical theorizing. I focus on one important concept, that of <substance>. I argue that, for Kant, the representational content of the concept <substance> depends not just on the capacity for apperception, but on the (...)

Kant: Categories in 17th/18th Century Philosophy

Kant: Concepts in 17th/18th Century Philosophy

Kant: Consciousness in 17th/18th Century Philosophy