The worldwide problem of corruption is one that requires greater knowledge about responsible leadership. Based on the literature on responsible leadership, developmental psychology, and moral development, the purpose of our study is to understand the constructions of the motivational drivers behind the behaviors of a responsible leader. Using biographical and narrative methodologies, we analyzed the individual motivational drivers of Carlos Cavelier, a recognized responsible leaders who grew up and works in Colombia, a social/economic context characterized by institutional fragility and corruption. (...) Our findings suggest that the coherence between the immediate environments of development of the future leader, configured optimal environments in which the leader developed the moral conscience that guides his behavior as a responsible leader. Our study points out the need not to take the development of responsible leaders for granted, and presents propositions that allow for a deeper understanding of the micro‐foundations of responsible leadership, highlighting the importance of the contexts in which leaders are raised and in which they develop. Thus, our study has the potential to be heuristic and generative of future studies. (shrink)

En esta nota crítica (i) se hace una breve descripción de cada uno de los artículos que componen Orayen: de la forma lógica al significado, (ii) se señalan algunas cuestiones que no están claras en ellos o en las réplicas de Orayen y, (iii) en la medida de lo posible, se indica si los autores desarrollan ulteriormente los problemas abordados en sus artículos. The aim of this critical note is threefold: (i) it briefly describes and comments on each of the (...) articles of Orayen: de la forma lógica al significado; (ii) identifies some issues that may not be clear enough or not fully developed whether in the articles or even in Orayen's replies; (iii) as far as possible, it refers to further studies made by the authors themselves on the same, or quite related, subjects addressed by them in their papers. (shrink)

Moral philosophers working today on concrete moral issues seem to assume certain views that are opposite to those of their predecessors; chief among these is that morality has an objective basis, that it is not just the result of subjective reactions, but comprises a body of beliefs acquired through some kind of perception of certain traits of reality. However, the reasons for thinking that people who discuss substantive moral issues are committed to moral objectivism are either not very clear or (...) not entirely convincing. In what follows I shall examine the reasons given by John Mackie for considering that the use of first-level moral language—the language frequently used in the discussion of concrete moral problems—commits the user to moral objectivism. (shrink)

This volume grew out of the experience of the First Inter-American Congress on Philosophy of Technology, October 1988, organized by the Center for the Philosophy and History of Science and Technology of the University of Puerto Rico in Mayagiiez. The Spanish-language proceedings of that conference have been published in Carl Mitcham and Margarita M. Peiia Borrero, with Elena Lugo and James Ward, eds., El nuevo mundo de la filosofta y la tecnolog(a (University Park, PA: STS Press, 1990). This (...) volume contains thirty-two papers, twenty-two summaries, an introduction and biographical notes, to provide a full record of that seminal gathering. Discussions with Paul T. Durbin and others - including many who participated in the Second Inter-American Congress on Philosophy of Technology, University of Puerto Rico in Mayagiiez, March 199- raised the prospect of an English-language proceedings in the Philosophy and Technology series. But after due consideration it was agreed that a more general volume was needed to introduce English-speaking readers to a growing body of literature on the philosophy of technology in the Spanish-speaking world. As such, the present volume includes Spanish as well as Latin American authors, historical and contemporary figures, some who did and many who did not participate in the first and second inter-American congresses. (shrink)

States and societies are increasing concerned about issues associated with population diversity. When it comes to making legislative and political decisions, one sees a constant dissociation between the use of demographic concepts, demography and health and bioethics, along with very little academic impact and awareness in this area. The vast majority of countries lack an ethical framework that guarantees non-manipulation of the human being. The objectives of population policies go against children, the elderly and the disabled; their foundation is more (...) ideological and utilitarian in nature. Opportunities for academic training and awareness on this subject are lacking. (shrink)

Este artículo explora los principios éticos del cristianismo social de Feodor Dostoievski enfatizando en los pensamientos y actitudes de sus personajes novelísticos. Pretende evidenciar la posibilidad de leer a Dostoievski más allá de los cánones religiosos para entender su idea del amor verdadero y la fuerza de éste para la transformación del ser humano. Palabras clave: Dostoievski, cristianismo ortodoxo, amor verdadero, Dios, Cristo.

We consider IOpen, the subsystem of PA (Peano Arithmetic) with the induction scheme restricted to quantifier-free formulas. We prove that each model of IOpen can be embedded in a model where the equation x 2 1 + x 2 2 + x 2 3 + x 2 4 = a has a solution. The main lemma states that there is no polynomial f(x,y) with coefficients in a (nonstandard) DOR M such that $|f(x,y)| for every (x,y) ∈ C, where C is (...) the curve defined on the real closure of M by C: x 2 + y 2 = a and $a > 0$ is a nonstandard element of M. (shrink)

The text serves as an education program handbook for understanding the complexities of student engagement and providing access, equity, and justice for learners, with an emphasis on students with diverse backgrounds. The book examines current research and best practices on engagement for these learners and explores educational issues through social, cultural, and racial lenses.

Models of normal open induction (NOI) are those discretely ordered rings, integrally closed in their fraction field whose nonnegative part satisfy Peano's induction axioms for open formulas in the language of ordered semirings. Here we study the problem of representability of an element a of a model M of NOI (in some extension of M) by a quadratic form of the type X2 + bY2 where b is a nonzero integer. Using either a trigonometric or a hyperbolic parametrization we prove (...) that except in some trivial cases, M[ x, y] with x2 + by2 = a can be embedded in a model of NOI. We also study quadratic extensions of a model M of NOI; we first prove some properties of the ring of Gaussian integers of M. Then we study the group of solutions of a Pell equation in NOI; we construct a model in which the quotient group by the squares has size continuum. (shrink)

Costa, M. La evidencia de la causalidad en Descartes y Malebranche.--Broide, T. La función de la causa final en Descartes, Malebranche y Leibnez.--Orlandi, C.A. Función de la causalidad.

Let M be an o-minimal expansion of a real closed field. Let G be a definably compact definably connected abelian n-dimensional group definable in M. We show the following: the o-minimal fundamental group of G is isomorphic to ℤn; for each k>0, the k-torsion subgroup of G is isomorphic to n, and the o-minimal cohomology algebra over ℚ of G is isomorphic to the exterior algebra over ℚ with n generators of degree one.

In [E. Baro, M. Otero, On o-minimal homotopy, Quart. J. Math. 15pp, in press ] o-minimal homotopy was developed for the definable category, proving o-minimal versions of the Hurewicz theorems and the Whitehead theorem. Here, we extend these results to the category of locally definable spaces, for which we introduce homology and homotopy functors. We also study the concept of connectedness in -definable groups — which are examples of locally definable spaces. We show that the various concepts of connectedness associated (...) to these groups, which have appeared in the literature, are non-equivalent. (shrink)

Let M be an o-minimal expansion of an ordered field. Let φ be a formula in the language of ordered domains. In this note we establish some topological properties which are transferred from $\varphi^M$ to $\varphi^R$ and vice versa. Then, we apply these transfer results to give a new proof of a result of M. Edmundo-based on the work of A. Strzebonski-showing the existence of torsion points in any definably compact group defined in an o-minimal expansion of an ordered field.

Voluntades anticipadas: desafíos éticos en el cuidado del paciente Diretivas antecipadas de vontade: desafios éticos no cuidado do paciente Advance healthcare directives are intended for the individual to personally express their will and preferences about healthcare and treatment ahead of time. This literature review aims to describe the concept and structure of advance directives and the ethical aspects involved in patient care. Using the keywords “Advance Healthcare Directive” AND “Ethical Implication” and its Spanish equivalents, five databases were accessed: ProQuest, Philosophy, (...) PubMed, Web of Science and Scielo. Publications were narrowed down to the 2010-2018 period. Thirty-one articles were obtained and read critically. Results of this review were grouped into the following categories: concept, structure, clinical situations in which advance directives apply, strengths and limitations, as well as the ethical aspects involved. End of life-related experiences in which a person loses their ability to make decisions and cannot express their wishes, so it is impossible to know their will, are more common nowadays. Most health workers are not appropriately trained in the preparation and application of advance directives, which becomes an opportunity to research and delve deeper into the subject. Advance directives are a tool that gives health workers reliable information on a patient’s values and wishes, so it is vital to train them to provide respectful quality care. Para citar este artículo / To reference this article / Para citar este artigo Forero J, Vargas I, Bernales M. Voluntades anticipadas: desafíos éticos en el cuidado del paciente. Pers Bioet. 2019;23:224-244. DOI: https://doi.org/10.5294/pebi.2019.23.2.5 Recibido: 26/01/2019 Aceptado: 22/08/2019. (shrink)

Revisión del libro Memorias del BIM: Biografías. Las víctimas de la Fuerza de Tareas 5 en La Plata, Berisso y Ensenada por A. J. Ramírez y M. Merbilhaá (eds.).

RESEÑAS. Margarita M. Valdés y Miguel Ángel Fernández (compiladores), Normas, virtudes y valores epistémicos. Ensayos de epistemología contemporánea, Instituto de Investigaciones Filosóficas, UNAM, México, 2011, 550 pp.

CONTENIDO: Fenomenología / Daniel Herrera Restrepo / - La hermenéutica y su naturaleza analógica: necesidad de una hermenéutica analógica / Mauricio Beuchot / - La filosofía analítica / Margarita M. Valdés / - Filosofía de la ciencia en el siglo XX / Ana Rosa Pérez Ransanz / - El liberalismo en la segunda mitad del siglo XX / Jesús Antonio Serrano Sánchez / - Filosofía y cultura / Dora Elvira García G. / - Filosofía e interculturalidad en América Latina: (...) intento de introducción no filosófica / Raúl Fornet-Betancourt. (shrink)

El Amor y la Nada son dos huellas medievales por las que han transitado los espíritus inquietos del siglo XX y del siglo XXI en busca de señales para fundar “nuevos comienzos” de raíces antiguas. En sus últimos escritos Simone Weil dejó constancia de su admiración por el camino del anonadamiento y del amor puro que había encontrado en un “anónimo” de la mística francesa del siglo XIV, El espejo de las almas simples , cuya autoría, se comprobaría tiempo después, (...) pertenecía a Margarita Porete, condenada a la hoguera en 1310. A partir de este puente trazado por dos francesas heridas por la belleza y el dolor, nuestro propósito es realizar una lectura estético teológica, a fin de mostrar que, a través de la vía negativa del desasimiento, el “Amor nuevo”, que libremente se manifiesta en la figura del “espejo”, es quien pone en marcha cada nuevo comienzo en la historia. . (shrink)

Photo ID 279661800 © Sidewaypics|Dreamstime.com ABSTRACT Decolonization is complex, vast, and the subject of an ongoing academic debate. While the many efforts to decolonize or dismantle the vestiges of colonialism that remain are laudable, they can also reinforce what they seek to end. For decolonization to be impactful, it must be done with epistemic and cultural humility, requiring decolonial scholars, project leaders, and well-meaning people to be more sensitive to those impacted by colonization and not regularly included in the discourse. (...) INTRODUCTION Decolonization is complex. To successfully achieve decolonization, projects should incorporate the voices of those subjugated or silenced. Including such voices requires sincerely exploring who has been affected by colonialism or neocolonialism and how, as well as cultural sensitivity. In its basic use, decolonization refers to countries under colonial rule gaining independence or freedom from forms of subjugation. Additionally, scholars use the term to refer to efforts to dismantle neocolonialism and vestiges of colonialism. The process includes de-silencing subjugated voices.[1] I use decolonization in the latter way to refer to countries with technical independence. While arguably colonization ended formally with independence from colonizing powers, neocolonialism is the indirect, informal, and sometimes subtle control of the people, their economy, and political life despite formal independence from colonizing authorities. I conceptualize neocolonialism as a system that involves direct and involuntary control of another’s political, economic, or social life, impacting their worldview and ways of encountering the world. Decolonization may target actions, places, or systems like health care or AI to overcome the ills of colonialism and neocolonialism. It also may target knowledge and require rethinking how people develop their knowledge base. For example, if people grew up seeing an outside colonizer as superior, they would need to change their knowledge of superiority. Decolonization may target power, for example, changing who owns and distributes COVID-19 vaccines and who distributors exclude in the distribution of vaccines. Decolonization could require looking at those disempowered in the distribution process. Additionally, decolonization may target autonomy of persons by freeing people, ensuring human and individual rights, and respecting cultural traditions. Decolonization projects that try to de-silence by including the voices of those affected by colonialism and neocolonialism must examine inclusiveness in the context of the culture of the subrogated individuals. Examples of decolonization projects include making datasets inclusive of diverse peoples and places, returning to traditional food and eating practices, making sure hospitals in developing countries are led by locals and respectful of cultural traditions, returning unethically obtained artefacts or objects. Another project would be laying the groundwork for equality in formerly colonized countries to ensure that business ownership, education, and financial success will flow fairly to those previously victimized by colonization. Summarily, there are many strategies for decolonizing. However, it is worth asking whether the strategies have risks that undermine the goal of decolonization. I. Understanding Decolonization Discourses Many fields, from AI to politics, economics, health care, aviation, and academia, discuss decolonization. The content of the discourse on decolonization depends on the region and field discussing it. Rather than just reporting on decolonization, the discussions may be calls to action. For example, decolonization discourses reflect activism for cognitive justice, such as equal consideration of Indian or African knowledge systems in global health discourses.[2] In politics and political science, some scholars frame decolonization as an anti-western, anti-colonial movement by Africans to emancipate Africa/ns from subjugation or shift the continent to postcolonialism and post-neo-colonialism. This framing walls off non-African participants and may undermine their capacity to benefit the conversation.[3] There are other political scientists who actively support decolonization and see it as a field of activism in support of anyone and countries where colonization harmed people and development.[4] The point is that two ways of conceptualizing decolonization in politics and political science are discernible. One conceptualization is less inclusive since it alienates scholars and professionals from Western, high-income, or developed countries. The other is more inclusive. In humanitarian studies, including philosophy, some decolonization articles and conversations are efforts to end the destructive force of colonization. They focus on either the form, such as ecocide, genocide, and many others, or the geographic location, such as Africa, Asia, Latin America, and Oceania.[5] Finally, the feelings one brings into this conversation can adversely impact how one engages in them and who they listen to or are willing to hear from. For example, anger, rage, bitterness, and hatred are emotions that are not uncommon in spaces of decolonization conversations. Decolonization conversations that originate from a place of negativity risk deepening the psychological state of victimhood and prevent people from disrupting constructively or critically engaging in the conversation.[6] II. Understanding Decolonization Strategies Decolonization strategies mainly aim to de-silence victims of domination or subjugation. People have proposed many strategies for decolonizing. These strategies may be informed by what the target is for decolonization. Decolonization can target power relations in global health. For example, during the COVID-19 pandemic, public health organizations noted the power imbalance in vaccine distribution. Decolonization could involve de-silencing those affected by neocolonialism to bring about a more balanced distribution of power and a more fair distribution of the vaccine. By analyzing who was adversely impacted by the distribution and who ought to wield power, those engaged in decolonizing advocated for positive change and equitable power relations. Equally, when being is the target of decolonization, the language of unlearning or relearning and mental decolonization take centre stage in the decolonization discourse. For example, the quest to decolonize colonized minds aims to demythologize African inferiority and Western superiority. Demythologizing African inferiority enables those engaged in the decolonization discourse to cultivate and foster African agency.[7] Finally, when knowledge production is the target of decolonization, scholars use inclusion and cognitive justice. For example, they try to alter the knowledge that underlies global health ethics.[8] “[D]decolonizing researchers aim to respectfully understand and integrate theory from Other(ed) perspectives, while also critically examining the underlying assumptions that inform their Western research framework.”[9] One common strategy that scholars use in decolonization is inclusion. It is worth asking, does including people who have been subrogated foster decolonization? Whether that is effective depends on whether included people are more heard or whether the strategies to include them create new forms of silencing. III. Inclusion and the Quest to Decolonize Evaluating how effective inclusion is in the quest to de-silence subjugated voices is important. First, inclusive strategies are not neutral. They are epistemically situated. This situatedness constrains meaning-making in different ways: how and what questions are asked, how social roles are constructed, organized or assigned, and who is admitted to the room where these conversations occur.[10] Inclusion strategies may reinforce (unchallenged) assumptions. For example, to address prejudices and stereotypes in global health images, Arsenii Alenichev and his colleagues[11] successfully inverted “one stereotypical global health image” by prompting a generative AI to produce “an image of a traditional Indian or African healer healing a White Child.” Although there were some problems with the image of the White child, this innovation is a significant, useful effort to de-embed or strip global health images of problematic pictures that mythologize White superiority and Black inferiority. Yet it is possible that using categories like traditional Indian or African reinforces unchallenged assumptions, raising key questions regarding how language and words create new stereotypes. It is common to define traditional as non-conventional, unorthodox, and informal. Yet studies continue to reveal that non-scientifically appraised healing approaches in India or Africa are not only effective but also real, meaningful, fundamental, and primary care-seeking behaviours in many communities in these regions.[12] Suppose inclusive strategies are not un-situated. These conversations may be had within the structures, language, and spaces built by or connected to colonialism. The spaces, language, places, and structures in which these conversations occur can limit who can participate and how they participate. Importantly, some conditions are not conducive to participation as equals. The allocated time for the discussion could also constrain how individuals express themselves. It is unclear who is ultimately heard. Furthermore, epistemic situatedness of inclusion can impact decolonization conversations when participants are beneficiaries of, products of, and trained by structures and systems they seek to dismantle. To enhance the decolonization project and its goals, a pressing task is to unveil and question how the circumstances may inhibit activism. If the vestiges of colonialism continue to structure the decolonization discourse invisibly, the vestiges may undermine decolonization. For example, a public health discussion that includes white Western doctors and Western pharmaceutical executives in Africa may have many local Africans at the table but could still effectively devalue their input based on built-in assumptions and biases that are vestiges of colonialism. Second, exclusion and inclusion are also not binary. Individuals may experience exclusion, even while included (the phenomenon called internal exclusion). In other words, inclusion can fail to be substantial or become a means of enhancing optics, “a way of (un)consciously weakening the radical claims being pursued.”[13] For example, in South Africa, many institutions have made significant efforts to diversify their faculties due to the promulgation of the Employment Equity Act 55.[14] The act requires South African institutions to implement employment equity that redresses the history of harmful discrimination in the country. The act further requires transforming departments and institutional administrations. Although many recognize and support the need to transform departments in South Africa, the rhetoric of transformation departs sharply from the lived experiences.[15] This misalignment between the plan and practice is evident in the underrepresentation of black people and females in senior management teams, professorships in many universities and health departments, and positions of power in some South African institutions. Those selected in the transformation of the departments have also complained of being overworked. The burden of extra work undermines their ability to develop agency and voice in the space they now occupy or fulfil key requirements that have implications for their career trajectory.[16] This is called the minority tax. Notably, "the minority tax… is the burden of extra responsibilities [placed] on faculty of colour to achieve diversity and inclusion and contributes to attrition and impedes academic promotion."[17] One challenge for decolonializing projects will be for decolonial scholars and those selected for decolonization objectives to have the humility to decline invitations, requests, roles, and platforms for which they are either unqualified or lack the capacity to fulfil. At its heart, decolonization strategies must empower those included rather than weaken them. Finally, inclusion can lead to a phenomenon known as elite capture.[18] Elite capture occurs when socially advantaged individuals in a group monopolize or exploit activism to their own benefit at the expense of the larger, struggling group. Elite capture weakens decolonization efforts from within, revealing that those likely to benefit from global inclusive efforts are those who fulfil globally constructed standards, those “already present in the room.” There is no better strategy to weaken decolonial movements than weakening the project from within by strategically positioning individuals who share physical properties with the victims of exclusion and silencing but intellectually, behaviourally, psychologically, and emotionally share more common ground with the colonizer. Such insiders may be unaware they are furthering neocolonial conditions rather than decolonizing. In relation to decolonization, particularly in global health, elite capture reveals that those whose voices are loudest in the room are not necessarily those more impacted by colonialism. They may benefit more from reinforcing colonialism. Opportunism weakens meaningful activism from within, preventing good initiatives and strategies from having their intended impact or taking substantive root.[19] This paper cannot do justice to elite capture, but it is worth noting its negative impacts. IV. Improving the Impact of Decolonization To end neo-colonialism, it is important to understand how it manifests and what to do at each level. Beyond the academic discourse, many tangible efforts exist to decolonize through de-silencing. Examples of these efforts include the ME2 movement that seeks to centre the concerns and experiences of sexually abused or harassed victims in the public discourse. At the funding level, many grant-awarding agencies like Wellcome Trust have dedicated huge budgets to studies that help them understand how they may have perpetrated colonialism or neocolonialism and what they can do differently going forward.[20] In South Africa, promulgating the Employment Equity Act 55 was a tangible attempt to entrench decolonization concerns in a country's regulatory framework. Yet, these decolonization efforts could fail to be substantive if they do not reflect cultural sensitivity. Two key components of cultural sensitivity are worth highlighting here: epistemic and cultural humility. Epistemic humility is an intellectual virtue described as knowing one’s limitations and the limitations of the learning methods employed. At its simplest, it is the ability to admit when one is wrong. Cultural humility includes genuine attempts to learn about and embrace other cultures. Epistemic and cultural humility are signs of academic excellence and strength. Epistemic and cultural humility seriously acknowledge how the state of our knowledge, cognitive limitations, experiences, and backgrounds, while constraining us, also invite us to listen, learn, grow, and change. The limitations-owing account of epistemic and cultural humility suggests that “a person who is aware of her cognitive limitations and owns them is much better positioned to achieve such epistemic goods as true beliefs and understanding than someone who… simply has insight into the epistemic status of her beliefs.”[21] Epistemic and cultural humility may help prevent decolonization projects that unintentionally reinforce what they seek to dismantle. Epistemic humility calls on decolonizers to defer tasks for which they are not qualified to suitably qualified persons. Beyond this, humility supports brave scholarship that imagines and reimagines how featuring the same voices, faces, and perspectives possibly introduces new forms of domination or silencing. Cultural knowledge can lead to a more intentional way of seeking out the right people or a more diverse group than those frequently featured in decolonization conversations. This would give others more opportunities to navigate these spaces and should do so in ways that are familiar to them. One ought to be more sensitive to those who would ordinarily not be included in these conversations. Unless we radically and boldly reimagine these discussions, we risk alienating those most negatively impacted by neocolonialism. CONCLUSION Decolonization conversations are complex and the subject of academic debate. The strategies employed to decolonize can harm or help the victims of neo-colonialism. Inclusion of previously silenced individuals may not be enough to overcome the vestiges of colonialism, leading to a false inclusion, where those included feel excluded or contribute in ways reflecting their own biases and circumstances. Inclusion of an elite or people who do not truly represent the subjugated can lead to elite capture. For decolonization strategies to be impactful, for example, in the context of global health, project leaders and participants must engage in conversations employing epistemic and cultural humility. In many ways, epistemic and cultural humility can help us demythologize our assumptions of any cultural superiority or cognitive authority, allowing for diverse voices, cultures, and perspectives to emerge without domination. - [1] Caesar Atuire & Olivia Rutazibwa. 2021. An African Reading of the Covid-19 Pandemic and the Stakes of Decolonization. An African Reading of the Covid-19 Pandemic and the Stakes of Decolonization [Online]. Available from: https://law.yale.edu/yls-today/news/african-reading-covid-19-pandemic-and-stakes-decolonization [Accessed July 29, 2021 2021]. [2] Bridget Pratt & Jantina De Vries 2023. Where is knowledge from the Global South? An account of epistemic justice for a global bioethics. Journal of Medical Ethics, medethics-2022-108291. [3] Anye-Nkwenti Nyamnjoh 2023. Is decolonisation Africanisation? The politics of belonging in the truly African university. Social Dynamics, 1-20. [4] Rianna Oelofsen 2015. Decolonisation of the African mind and intellectual landscape. Phronimon, 16, 130-146. [5] Caesar Atuire & Olivia Rutazibwa. 2021. An African Reading of the Covid-19 Pandemic and the Stakes of Decolonization. An African Reading of the Covid-19 Pandemic and the Stakes of Decolonization [Online]. Available from: https://law.yale.edu/yls-today/news/african-reading-covid-19-pandemic-and-stakes-decolonization [Accessed July 29, 2021 2021]. [6] Pedro Alexis Tabensky 2008. The Postcolonial Heart of African Philosophy. South African Journal of Philosophy, 27, 285-295. [7] Nicholas M. Creary 2012. African Intellectuals and Decolonization, Ohio, Ohio University Press. [8] Bridget Pratt & Jantina De Vries 2023. Where is knowledge from the Global South? An account of epistemic justice for a global bioethics. Journal of Medical Ethics, medethics-2022-108291. [9] Vivetha Thambinathan & Elizabeth Anne Kinsella 2021. Decolonizing Methodologies in Qualitative Research: Creating Spaces for Transformative Praxis. International Journal of Qualitative Methods, 20, 16094069211014766. [10] Abimbola Seye 2023. Knowledge from the global South is in the global South. Journal of Medical Ethics, 49, 337. [11] A. Alenichev, P. Kingori & K. P. Grietens 2023. Reflections before the storm: the AI reproduction of biased imagery in global health visuals. Lancet Glob Health. [12] Jonathan K. Burns & Andrew Tomita 2015. Traditional and religious healers in the pathway to care for people with mental disorders in Africa: a systematic review and meta-analysis. Social Psychiatry and Psychiatric Epidemiology, 50, 867-877. [13] Anye-Nkwenti Nyamnjoh & Cornelius Ewuoso 2023. What type of inclusion does epistemic injustice require? Journal of Medical Ethics, jme-2023-109091. [14] 1998. Employment Equity Act. In: GOVERNMENT, S. A. (ed.) 19370. [15] Dina Zoe Belluigi & Gladman Thondhlana 2019. ‘Why mouth all the pieties?’ Black and women academics’ revelations about discourses of ‘transformation’ at an historically white South African university. Higher Education, 78, 947-963. [16] Juliet Ramohai & Khomotso Marumo 2016. Women in Senior Positions in South African Higher Education: A Reflection on Voice and Agency. 231, 135-157. [17] J. Trejo 2020. The burden of service for faculty of color to achieve diversity and inclusion: the minority tax. Mol Biol Cell, 31, 2752-2754. [18] Olufemi Taiwo 2020. Being-in-the-Room Privilege: Elite Capture and Epistemic Deference. The Philosopher, 108, 7. [19] Margarita Kurbatova & Elena Kagan 2016. Opportunism of University Lecturers As a Way to Adaptate the External Control Activities Strengthening. Journal of Institutional Studies, 8, 116-136. [20] Jeremy Farrar. 2022. An update on Wellcome's anti-racist programme. An update on Wellcome's anti-racist programme [Online]. Available from: https://wellcome.org/news/update-wellcomes-anti-racism-programme [Accessed August 10, 2022 2022]. [21] Katherine Dormandy 2018. Does Epistemic Humility Threaten Religious Beliefs? Journal of Psychology and Theology, 46, 292-304. (shrink)

Most moral philosophers who have recently expressed sympathy with feminist or ‘care-based’ perspectives on ethical theory have thought that such perspectives can make valuable contributions to more comprehensive ethical theories. Few have thought that an ethics of care can offer a complete normative theory. However, Michael Slote is one of the ambitious few. In his recent book, The Ethics of Care and Empathy, he seeks to show that a care-based perspective can do a lot of service in first-order moral and (...) political theory as well as in metaethics. Here is a quick overview of the book's content: In Chapter 1, Slote explicates the notion of empathy that is central in his ethics of care, which he locates within the sentimentalist paradigm, stemming from philosophers such as Hume and Hutcheson. Slote's account of empathy and moral development draws substantially on work by the psychologist Martin Hoffman. Chapter 2 discusses care ethics and our obligation to help others, including both the near and the distant needy. Chapter 3 aims to show how the notion of empathy can further the case for deontology in ethics. Chapters 4 through 6 discuss the relation of care ethics to pivotal issues in political philosophy, such as autonomy, liberalism, social justice and rights. Slote maintains that autonomy …. (shrink)

Nuestro principal objetivo en este trabajo es el de analizar si es posible construir sistemas lógicos temporales-epistémicos lo suficientemente satisfactorios. Sin embargo, las principales dificultades para lograr este propósito provienen del hecho de tener que combinar una perspectiva temporal absoluta con una perspectiva epistémica relativa a cada agente; es decir, por un lado, los instantes de tiempo vienen determinados desde el punto de vista de un observador situado fuera del mundo, y, por otro lado, las alternativas epistémicas de cada agente (...) son relativas a dicho agente. Pensamos que algunas de estas dificultades podrían ser superadas con la ayuda de las lógicas híbridas, puesto que este tipo de lógicas simplifica la combinación de sistemas temporales y epistémicos, y así podemos evitar tener que construir modelos excesivamente complicados. Our main goal in this paper is to analyse if it is possible to build some suitable Temporal-Epistemic Systems. However, the main difficulties in order to aim this goal come from the fact of having to combine an absolute temporal perspective with a relative epistemic perspective; that is, on one hand, temporal points are determined from the point of view of an observer placed outside the world, and, on the other hand, the epistemic alternatives of each agent are relative to that agent. We think that some of these difficulties could be solved with the help of hybrid logics, because this kind of logics simplifies the combination of temporal and epistemic systems, and so we can avoid building highly complicated models. (shrink)

We show that the analysis of Keisler’s order can be localized to the study of φ-types. Specifically, if is a regular ultrafilter on λ such that and M is a model whose theory is countable, then is λ+-saturated iff it realizes all φ-types of size λ.

Atención Temprana, entendiendo esta como los servicios que atienden a niños con discapacidad o riesgo de presentar dificultades en su desarrollo y sus familias, han ido evolucionando hacia prácticas recomendadas basadas en la evidencia científica. Estas prácticas están determinadas por la importancia de la familia y los entornos naturales como contextos de desarrollo. No obstante, la evidencia científica muestra que se requiere la construcción de un sistema para una adecuada implementación de estas prácticas.Este trabajo tiene como propósito la caracterización de (...) la investigación científica identificando los principales autores, artículos y temas y proponer futuras investigaciones para su desarrollo. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:332 BOOK REVIEWS lier Christian dualism into a balanced, theological whole. As a protreptic device, Jackson's book may be, in a certain way, part of a collective movement that may form a prolegomenon for a new synthesis-informed by the patristic authors but written as a vademecum for contemporary inquiry. The Catholic University ofAmerica Washington, D.C. ROBIN DARLING YOUNG Ministry: Lay Ministry in the Roman Catlwlic Church, Its History and (...) Theology. By KENAN B. OSBORNE, 0.F.M. (New York: Paulist Press, 1993). Pp. 722. $29.95 (paper). In his Lay Ministry, Fr. Kenan Osborne, O.F.M., sustains his effort to introduce a program of reform in ecclesial self-understanding inaugurated in his earlier Priestlwod: A History of the Ordained Ministry in the Roman Catlwlic Church (New York: Paulist Press, 1988). The project undertaken in this second installment aims primarily to undermine those traditional patterns of distinguishing klerikos/laikos and ordained/non-ordained that locate "lay ministry" at a lower latitude on the ontological map, and in this way to clear a path for a more adequate understanding of the place of the laity in the ministry of the Church. Of the 609 pages of text, 548 are dedicated to genealogical analysis of the transmission of Christian understanding of ministry. The author's narrative might be condensed as follows. The first millennium was a period marred by theological definitions of ministry and order derived from the terms of debate that emerged in the conflict between temporal and spiritual rulers. Necessary for successful participation in this cultural debate was the embrace of a hierarchical view of reality, a view destined to obscure the truth about the distinctively egalitarian Christian form of life in common (48-332). The second millennium is interpreted as a period of the gradual reemergence of a vision and practice of evangelical life that had been surrendered to alien philosophical and religious doctrines. The primary historical moments in this recovery, treated in three successive chapters, include the late medieval vita evangelica movements (333-90), the Protestant Reformation (391-463), and the French and American Revolutions (464-517). The Second Vatican Council, where it treats of lay ministry, consolidated these post-medieval insights gained into the Christian religion and the nature of man (518-95) and advanced the conclusion : Equality of discipleship is primary in the Christian religion and differences in ministerial function serve only to promote this fundamental good. Osborne is aware that this basic line of thought was that taken by the Reformers and found inadequate by the Council of Trent. But Osborne does BOOK REVIEWS 333 not present his position as an instance of theological dissent. Rather, he argues that the magisterium acting in the Second Vatican Council teaches that there exists no meaningful sense in which "lay ministry" can be understood as subordinate (ontologically) to "ordained ministry" in the sacramental life of the Church. This review will focus on this latter aspect of Osborne's argument which, while limited in scope, appears to be the more original and important element of the book. Osborne himself provides a further narrowing of scope with his selection of two key sources upon which he relies: Lumen Gentium and the 1983 Code of Canon Law. In his interpretation of Lumen Gentium, Osborne argues that the rejection of the preparatory documents signaled the majority bishops' desire to distance themselves from a "hierarchical approach" and move toward "a new form of ecclesiology" (516). This new form is rooted in the primacy of Jesus, and it is He (and not the Church) who is the sole lumen gentium, from which it follows immediately that there can be only one form of "gospel discipleship " (530). "All Church ministry, whether ordained or non-ordained, is relativized by the identical christological base" (528), Jesus, who transcends the distinction between clerical and lay (558). Osborne argues further that Lumen Gentium supports this position in its identification of the Church as "the people of God," "christifidelis," and "priesthood of all believers" (530-40). On the basis of this recovery of the "foundational and most sacred level of discipleship " (541), at which level the distinction between ordained and nonordained "makes no difference" (39), Osborne maintains... (shrink)

En este documento presentamos el resultado de una investigación documental que permitió la contextualización cognitiva de la interactividad soportada en la teoría de la actividad como una perspectiva holística de la actividad humana.Contextualizar cognitivamente la interactividad busca brindar fundamentos de diseño de Objetos Interventivos de Aprendizaje-OIA- desde los procesos cognitivos de la taxonomía de Marzano y Kendall, analizando las estructuras categoriales de un diseño interactivo y los componentes que intervienen en los procesos mentales que generan aprendizaje durante la interactividad: la (...) activación de la memoria y la transformación de la información captada durante el proceso interventivo durante la interactividad. (shrink)

What does it mean to consider the world of AI through a Christian lens? Rapid developments in AI continue to reshape society, raising new ethical questions and challenging our understanding of the human person. Encountering Artificial Intelligence draws on Pope Francis’ discussion of a culture of encounter and broader themes in Catholic social thought in order to examine how current AI applications affect human relationships in various social spheres and offers concrete recommendations for better implementation. The document also explores questions (...) regarding personhood, consciousness, and the kinds of relationships humans might have with even the most advanced AI. Through these discussions, this book investigates the theoretical and practical challenges to interpersonal encounter raised by the age of AI. (AI Research Group for the Centre for Digital Culture of the Dicastery of Culture and Education of the Holy See). (shrink)