The author deals with the nature of a relationship between art and morals. Since art refers to the expression of a sensibility and modern moral philosophy issaid to be based upon being in possession of a moral sense, it seems that theartistic personality would be in a better position than mere refle..

El propósito de mi artículo es el de explorar el extraño hecho de que siempre que alguien quiere aprender un segundo idioma, por lo general, escoge el inglés. El idioma inglés es el segundo idioma más hablado en el mundo y, casi en el mundo entero, es el segundo idioma preferido. Las razones para esta preferencia son dos: por una parte, los EEUU ganaron la Segunda Guerra Mundial y, por lo tanto, pudo imponer una hemegonía cultural y política en Occidente. (...) Por el otro, sin embargo, dadas las características del sistema liberal y republicano norteamericano, el inglés tiende a ser un idioma reflexivo, discursivo, en particular porque las políticas públicas de ese país casi siempre deben ser defendidas en un foro público. Mi hipótesis tentativa es, pues, que un idioma en el que se argumenta tenderá a expresar, por decirlo así, una suerte de disposición a la ecuanimidad, en el sentido de que allí estarán más presentes conceptos y frases que expresan la obligación de defender una posición de manera racional. Vinculo esta intuición con algunos aspectos de la herencia cultural americana, profundamente anclada en los valores espirituales y morales de Occidente, y reflexiono entonces en la especificidad filosófica y conceptual que pudiera encontrarse en el inglés. (shrink)

Tal vez el problema más difícil de esa disciplina llamada bioética es el de la fundamentación o justificación de sus prescripciones y recomendaciones, así como el de la elección de los criterios por los cuales un individuo decide seguir o no seguir adelante con sus accio nes. La misma definición de "dilema de la bioética " depende de la que deci damos que está siendo violado o no por las nuevas tecnologías médicas o cien tíficas. Pero un problema adicional consiste (...) en establecer si una fundamenta ción de carácter filosófico posee la fuerza suficiente para imponerse como política de salud pública. Por la general, nuestras intuiciones morales encuen tran su expresión en las decisiones jurídicas y en las intenciones del legislador. No obstante, en la que concierne a las decisiones autónomas de los miembros de una sociedad, las políticas públicas como era de esperarsese inclinan decididamente en favor de medidas de carácter paternalista, que sacrifican las diferencias entre los individuos al interés común. (shrink)

Mi problema es como reconciliar una fundamentación racional de instituciones democráticas, que en nuestras sociedades tienden a ser de índole liberal, con la creciente complejidad demográfica de las sociedades contemporáneas. Mi punto de vista es que esta fundamentación debería ser deliberativa y discursiva, es decir, debería garantizar una participación reflexiva de todos los ciudadanos en el diseño y sostenimiento de sus instituciones públicas. Ahora bien, ¿cómo alcanzar este ideal en sociedades cuyas complejidades dificultan la coordinación de intereses y la participación (...) discursiva, lo que vuelve a sus ciudadanos dispuestos a sacrificar sus libertades para rendirlas a un poder político despótico y totalitario? Palabras claves: instituciones democráticas y sociedades complejas; democracia deliberativa. The constitution of democratic citizenship and the problem of the foundation of knowledge in complex societiesMy problem is how to reconcile a rational foundation of democratic institutions, which in our societies tend to be of a liberal nature, with the increasing demographic complexity of contemporary societies. My contention is that this rational and liberal foundation ought to be deliberative and discursive, that is to say, it must guarantee a reflective participation of all citizens in the design and maintenance of their public institutions. However, how could this ideal be achieved within societies with such complexities that make coordination of interests and discursive participation difficult, thus making their citizens willing to sacrifice their liberties, in order to surrender them to a despotic or totalitarian political power? Keywords: Democratic institutions and complex societies; Deliberative democracy. (shrink)

El propósito de este ensayo es discutir si existe una tal cosa como una moral cristiana “específica” y cómo hemos de definirla y comprenderla. Sugiero que si existe, ella no debería ser entendida como un sistema moral que sería válido en un sentido realista, “objetivista” o convencional, sino que más bien su especificidad debería basarse en la clase de motivación a la que daría lugar. Esto quiere decir que lo que pudiéramos definir como una moral cristiana genuina es una nueva (...) ontología, una nueva manera de concebir a los seres humanos, más que un sistema normativo cuya interpretación descansaría en la autoridad y no en su validez interna o intrínseca. Su fundamentación ha de ser, entonces, “postconvencional”. Intento mostrar este punto apoyada en distintas fuentes teológicas, tales como en la teología paulina y en su impacto en distintos teólogos contemporáneos de la moral. Todos los teólogos contemporáneos citados por mí están de acuerdo en que la revelación evangélica hace posible una motivación moral autónoma que se apoya en el discernimiento personal, más que en una pretendida opinión autorizada. (shrink)

The thought of the Cappadocian fathers is linked to the Trinitarian nature of God. They strive for formulating a definition of divine person. The extent of the Cappadocian notion of person covers two other important ideas which refer to being someone: an ability to be in a fraternal relation with others, and a disposition to enter such a relation voluntarily. The Christian idea of divine person also implicates a concept of infinite dignity. The authoress shows that at the grassroots of (...) the Western concept of person, associated with human inalienable rights, there are certain metaphysical intuitions. (shrink)

Una cultura política orientada al entendimiento y la paz requiere, sostendré, no sólo que se tengan las disposiciones correctas, sino, ante todo, la convicción de que incluso nuestras disposiciones morales se encuentran enraizadas en la razón y la reflexión. Bajo este punto de vista, el cultivo de una cultura política respetuosa del otro y sensata supone que tanto la sociedad como sus instituciones ya han contribuido a un clima moral deliberativo, uno que no cree simplemente que la moral es sólo (...) el resultado de poseer la psicología o sensibilidad correctas, sino que sostiene que la moral debe ser promovida en la discusión pública y reflexiva. Por esta razón, en mi artículo examino y rechazo algunas fundamentaciones de la moral que separan demasiado tajantemente la razón del sentido moral. Examino la así llamada posición “internalista”, cuya figura más prominente fue Bernard Williams, y la confronto con una postura que admite una mayor participación de la deliberación racional en las decisiones morales, en particular en aquellas que conciernen la elección de principios de justicia. Sostengo que el internalismo moral sólo sirve a una teoría política que reduce la razón humana a la mera voluntad de poder. (shrink)

¿Por qué hay que suscribir tratados que prohiban la clonación de individuos humanos? Las implicaciones de la reciente clonación de Dolly y las posibilidades técnicamente abiertas a la clonación de humanos requiere que reflexionemos acerca de lo que estaría mal si la humanidad, ahora en un futuro que ya no esta más lejos de nuestro alcance, comienza a clonar individuos humanos. En primer lugar, examino y explico en que consiste una clonación a partir de células somáticas. En segundo lugar, analizo (...) los problemas e implicaciones del procedimiento desde el punto de vista ético. (shrink)

Resumen: El propósito de este artículo es explorar el significado y los alcances de los cambios de perspectiva que a veces ocurren cuando vemos las cosas desde el punto de vista teórico, al producirse un cambio de paradigma en el conocimiento, o, si las vemos desde el uso práctico de la razón, cuand..

Se propone una lectura de El laberinto de la soledad desde la imagología literaria, línea de trabajo de la literatura comparada contemporánea, que estudia las representaciones del extranjero y la alteridad en los textos literarios. La indagación sobre la alteridad produce imágenes de identidad. Se busca comprender las imágenes de la mexicanidad en la obra de Octavio Paz a partir de los contrastes con la alteridad. Estas imágenes corresponden a un periodo histórico específico. Proponemos un diálogo con los imaginarios representados (...) en obras de Carlos Fuentes y Juan Rulfo, para mostrar de qué manera El laberinto de la soledad proporciona claves para leer la cultura de su época. (shrink)

Los constantes cambios que sacuden el mundo actual han hecho entrar en una situación organizacional de ruptura paradigmática; hoy los viejos lenguajes son insuficientes para llegar a ser éticos, sensitivos y rentables en el día a día. Las organizaciones que aprenden, concebidas como sistemas complejos, deben ser autoconscientes y estar en proceso de construcción y deconstrucción permanente que posibiliten el desarrollo de valores para un ambiente de trabajo dinámico y potenciador. Se propone el concepto de “fárbices caórdicas” como elemento esencial (...) de un conjunto que resulta parte indeclinable de la composición de otros elementos que coinciden en resonancia sinérgica, en un todo llamado globalización. (shrink)

La educación tradicional concebida en compartimientos estancos que coquetean en torno al árbol de la ciencia, ha formado a un individuo descontextualizado, sin capacidad de respuesta para enfrentar la complejidad del mundo actual. La Multiversidad Mundo Real “Edgar Morin” asume la misión de una enseñanza educativa basada en los postulados del Pensamiento Complejo de Edgar Morin; pero aún quedan pendientes nuevas definiciones que rompan con los esquemas de la educación basada en el paradigma simplificador. La meta es emprender el gran (...) viraje que haga posible que la reforma paradigmática implique también una reforma de las mentes y del lenguaje, porque nombrar lo nuevo con la palabra vieja dificulta a nivel inconsciente detonar el cambio. Superar los bloqueos propios y los adquiridos por la educación que nos ha conducido a ser individuos desarticulados del contexto, ese es el gran reto de la Multiversidad. (shrink)

El proceso de aprendizaje en un adulto es diferente al que ocurre en la etapa de la niñez; el adulto posee un piso de competencias al que es capaz de integrarla adquisición de nuevos conocimientos y asume su aprendizaje como un proceso electivo en función de sus motivaciones e intereses. El adulto como totalidad “bio-psico-sociológica” siente, vive, actúa y otorga significado a lo que aprende como parte de la realidad y del paradigma en el que se halla inserto. Considerar al (...) adulto descontextualizado de esta compleja realidad que representa, es cercenar su naturaleza y condenarlo a formarse en la incomprensión de su propia racionalidad. Concebir un proceso de autorregulación en el aprendizaje de un individuo, es reconocer en él la capacidad de tomar las riendas de ese ser que representa; reconocerlo capaz de asumir la responsabilidad para consigo, para con los otros, para con el todo del vivir y existir, respetando el proceso que lo revela como un ente, quees -por naturaleza propia- único e irrepetible. (shrink)

El presente artículo busca reflexionar sobre la convergencia de los conceptos “saber” y “sabor” en la gastronomía, desde las perspectivas antropológica (a partir del análisis cultural) y filosófica (a partir del análisis epistemológico). Este objetivo se sustenta en el postulado de la vigencia de la gastronomía como elemento, hecho y fenómeno cultural, como producto de valores simbólicos y funcionales que propician el desarrollo y el bienestar de los grupos humanos.

A argumentação desenvolvida no presente artigo se propõe a defender a interpretação austera do construtivismo em Kant das objeções a ela levantadas por Jeremy Schwartz (2017) em seu artigo _Was Kant a ‘Kantian Constructivist’?_. Tendo isso em vista, primeiramente, procede-se à reconstrução da interpretação de Schwartz para a distinção analítico-sintética na esfera prática a partir da caracterização por contradição e à indicação de objeções para sua aceitação. Na sequência, apresenta-se a caracterização de analiticidade por continência e como esta pode ser (...) transposta para o caso dos imperativos sem resultar em conflitos com a interpretação austera do construtivismo. Por fim, delineiam-se considerações quanto à formalidade dos princípios constitutivos da razão prática e seu escopo, chegando à conclusão de que não se pode estabelecer uma identidade entre construtivismo austero e logicismo prático. (shrink)

Over the last decade many emerging economies, and in particular Brazil, have established themselves as major players in global food animal production. Within these countries much of the increase in food animal production has been achieved by the adoption of intensive housing systems similar to those found in most industrialized countries. However, it is now well established that many of these systems are associated with numerous welfare problems, particularly with respect to restriction of movement. Previous work has shown that people (...) living in industrialized’ countries broadly support farm animal welfare reform, and that similar criticisms may be voiced from citizens living in developing countries as they become more aware of confinement housing and potentially contentious husbandry practices. Given the developments that have taken place in other countries, there are lessons that could be learned and applied by emerging economies that would undoubtedly ease or prevent the challenges observed in other countries. Thus, we briefly describe the vehicles used by different countries when addressing animal welfare that may provide insights into identifying possible challenges and potential solutions for Brazil and other emerging economies. Where available we review the associated science and identify gaps where more research is needed. We conclude by providing a possible roadmap on how farm animal welfare reform may be addressed in emerging countries. Solutions will need to be tailored, culturally relevant, and science must play a key role in supporting animal welfare reform in the emerging countries. (shrink)

Calls for public engagement on emerging agricultural technologies, including genetic engineering of farm animals, have resulted in the development of information that people can interact and engage with online, including “Frequently Asked Questions” (FAQs) developed by organizations seeking to inform or influence the debate. We conducted a frame analysis of FAQs webpages about genetic engineering of farm animals developed by different organizations to describe how questions and answers are presented. We categorized FAQs as having a regulatory frame (emphasizing or challenging (...) the adequacy of regulations), an efficiency frame (emphasizing precision and benefits), a risks and uncertainty frame (emphasizing unknown outcomes), an animal welfare frame (emphasizing benefits for animals) or an animal dignity frame (considering the inherent value of animals). Animals were often featured as the object of regulations in FAQs, and questions about animals were linked to animal welfare regulations. The public were represented using a variety of terms (public, consumer) and pronouns (I, we). Some FAQs described differences between technology terms (gene editing, genetic modification) and categorized technologies as either well-established or novel. This framing of the technology may not respond to actual public concerns on the topic. Organizations seeking to use FAQs as a public engagement tool might consider including multiple viewpoints and actual questions people have about genetic engineering. (shrink)

Public opinion can affect the adoption of genome editing technologies. In food production, genome editing can be applied to a wide range of applications, in different species and with different purposes. This study analyzed how the public responds to five different applications of genome editing, varying the species involved and the proposed purpose of the modification. Three of the applications described the introduction of disease resistance within different species, and two targeted product quality and quantity in cattle. Online surveys in (...) Canada, the US, Austria, Germany and Italy were carried out with a total sample size of 3698 participants. Using a between-subject design, participants were confronted with one of the five applications and asked to decide whether they considered it right or wrong. Perceived risks, benefits, and the perception of the technology as tampering with nature were surveyed and were complemented with socio-demographics and a measure of the participants’ moral foundations. In all countries, participants evaluated the application of disease resistance in humans as most right to do, followed by disease resistance in plants, and then in animals, and considered changes in product quality and quantity in cattle as least right to do. However, US and Italian participants were generally more positive toward all scenarios, and German and Austrian participants more negative. Cluster analyses identified four groups of participants: ‘strong supporters’ who saw only benefits and little risks, ‘slight supporters’ who perceived risks and valued benefits, ‘neutrals’ who showed no pronounced opinion, and ‘opponents’ who perceived higher risks and lower benefits. This research contributes to understanding public response to applications of genome editing, revealing differences that can help guide decisions related to adoption of these technologies. (shrink)

The philosopher Lev Shestov aimed to establish a new free way of thinking, which manifested itself as a struggle against the delusion that we have a rational grasp of the necessary truths on matters that are of the greatest importance to us, such as the questions of life and death. Philosophy, as the Russian philosopher understood it, is not pure thinking, but ‘some kind of inner doing, inner regeneration, or second birth’ (Shestov in Lektsii po Istorii Grecheskoi Filosofii [Lectures on (...) the history of Greek philosophy], YMCA-PRESS, Moscow, 2001, p. 53). Having adopted the notion of the ‘regeneration of one’s convictions’ from Dostoevsky’s vocabulary in his earlier works, Shestov developed the idea of ‘awakening’ further in his mature thought, in which the motif of ‘awakening’ comprised one of the main ideas of his philosophy: the fight for the individual’s right to freedom and to creative transformation at a time when she is in despair or on the brink of death. In this article, I analyse Shestov’s idea of ‘awakening’ as one of the key tropes and developmental characteristics of his philosophical vision. In particular, I argue that, having stemmed from Shestov’s earlier interpretations of Dostoevsky, Shakespeare and Plotinus, in his later writings, the notion of ‘awakening’—the possibility of a fundamental, inner transformation of one’s worldview (probuzhdenie, pererozhdenie)—marked the beginning of a new salvific mode in his writing. (shrink)

Drawing from a multi-sourced data corpus gathered from high-net-worth social media influencers, this article explores how these individuals reconcile ethicality and living a luxury lifestyle through the enactment of three types of personas on Instagram: Ambassador of ‘True’ Luxury, Altruist, and ‘Good’ Role Model. By applying the concepts of taste regimes and social moral licensing, we find that HNW social media influencers conspicuously enact and display ethicality, thereby retaining legitimacy in the field of luxury consumption. As these individuals are highly (...) influential, they could leave a potentially significant mark on public discourse and, consequently, on their audiences’ construction of ethically responsible luxury consumption. In this vein, this article offers significant managerial insights into professional influencers and discusses ethical managerial practices to ensure ethical collaborations between influencers and managers. (shrink)

'Marina G. Ogden offers a competitive and comprehensive outlook of the prominent Russian thinker Lev Shestov. This valuable book, based on the archive sources, provides a good historical background for Shestov's investigations which is very important for the better understanding not only Russian religious thought, but also Western philosophy of the twentieth century.'- Professor Teresa Obolevitch, The Pontifical University of John Paul II, Krakow 'The pioneering Russian existentialist Lev Shestov influenced Camus, Bataille, Celan and many others. In this absorbing (...) study, Marina G. Ogden shows how his "parable" of the many-eyed Angel of Death anticipates much recent thinking about trauma and its effect in setting a life on a unique and sometimes creative path.'- David M. Black, the author of Why Things Matter: The place of values in science, psychoanalysis and religion At the beginning of the twentieth century the Russian émigré philosopher Lev Shestov (1866-1938) challenged traditional philosophical norms and brought the individual experience of the anxiety of death to the forefront of philosophical investigation. Based on new research and translations of Shestov's unpublished manuscripts, notes and correspondence, this book analyses the thoughts of one of the most influential thinkers of the past century in an interdisciplinary context. While uncovering the roots of the philosopher's existential position, the author traces Shestov's 'wandering through souls' of the world's most significant philosophers and writers within the context of a historical and biographical narrative, offering a close reading of his thinking in its chronological progression. A new interpretation of Shestov's philosophy, this comparative and hermeneutical analysis focuses on the thinker's continual search for meaning on the question of human mortality. Bringing together up-to-date research findings in Russian, English and French, an evolutionary analysis of the key notions in Shestov's philosophy the problems of truth, revelation, faith and death - is carried out in conjunction with the ideas of such pivotal figures in Western culture as Fyodor Dostoevsky, William James, Edmund Husserl, Karl Jaspers, Martin Buber and Sigmund Freud. (shrink)

Bakhtin’s view of the history of the novel, through the lens of Dostoevsky’s writing in his famous study on Dostoevsky’s poetics (1963), has had a significant impact on the way we read Dostoevsky today. On the other hand, Shestov’s original explorations of the human soul, which were drawn on his reading of Dostoevsky and made a lasting impression on his contemporaries, are still relatively unknown to the English-speaking reader. Having traced the history of the regenerations of Dostoevsky’s convictions in his (...) earlier works, in his mature writings Shestov proposed that at a time of deep crisis the human mind may acquire a new dimension, which lies beyond the limits of the comprehensible and the explicable. Building on his analysis of Dostoevsky’s life and work, a transformative shift in Shestov’s own worldview, led to significant alterations in his reading of Dostoevsky in the final years of his life.In this essay, as I draw the two thinkers into a dialogue, I try to look beyond the obvious differences in the two philosophers’ views (though I acknowledge them) and, with respect to both thinkers’ outstanding contributions to twentieth-century European culture, I attempt to discover a number of key developing points in their views derived from their shared love of Dostoevsky’s art. Contrasting Shestov’s interpretation of Dostoevsky to that of Bakhtin’s, I argue that despite their different methods, standpoints, and philosophical views, and despite the seemingly antagonizing nature of their observations, Bakhtin and Shestov arrived at a number of conclusions, which contributed to our present understanding of Dostoevsky’s worldview. (shrink)

Herrera Restrepo, Daniel. José Félix de Restrepo 1760-1832. Nuestro filósofo Ilustrado. Cali: Programa Editorial de la Universidad del Valle, 2003.

ABSTRACT Modern elephant tusk is compared with Byzantine plaques as regards the surface microstructure by means of macrophotography. We are thus able to illustrate the differences between elephant bone and elephant tusk, whereas many exhibitions and publications wrongly refer to ivory as elephant bone. It is not uncommon in Greek and German literature to confuse elephant bone with elephant tusk. Bone is porous and white, whereas ivory is yellowish and compact with characteristic dentine structural lines. The structural lines of dentine (...) in plates made of organic mineralized tissues are diagnostic features of ivory that conclusively differentiate it from elephant bone. Dentine is also more compact than bone. Unlike bone, which is inexpensive and common, ivory is expensive and rare in keeping with the stature, wealth and power of Byzantine Emperors. (shrink)

Conscientious objection in the health care field—that is, refusal on the part of a medical professional to perform or cooperate in a procedure when it violates his or her conscience—is a growing concern for international legislators and a source of contentious debates among ethicists and the general public. Recognizing a general right to conscientious objection based on individual liberty, and thus a subjective right, could have negative consequences. Conscientious objection in health care settings should be fully protected, however, when the (...) objection is based on principles that are fundamental to the medical profession and the legal system. Examples from Italy and other nations show how protections there safeguard conscientious objection when a health professional objects to taking a human life. National Catholic Bioethics Quarterly 12.4 (Winter 2012): 611–620. (shrink)