La conceptualización y el marco legal del odio en las democracias contemporáneas están en el centro de la atención por su proximidad al problema de la libertad de expresión. La reciente migración del discurso público de ambientes desconectados a escenarios en línea nos obliga a adoptar enfoques más penetrantes en esta cuestión, para entender cómo las dinámicas de género se reproducen entre los usuarios de internet. El artículo ofrece una aproximación legal, desde una perspectiva de género, al odio tal y (...) como aparece en la legislación internacional y europea, con el fin de comparar las legislaciones de Italia y España. El objetivo es mediar el conflicto entre libertad de expresión y los compromisos que los Estados asumen para dotar a específicos sujetos de protección contra formas de violencia de género que ocurren en internet. (shrink)

Na presente comunicação pretendemos refletir a produção de nossos objetos de pesquisa, tendo a Teoria da Ação Comunicativa como pano de fundo. Com base no desafio de desenvolvimento da autonomia e a construção socioindividual da liberdade - por si só um tema extenso e de complexidade, lançamos o debate acerca dos pressupostos habermasianos em áreas como formação de professores, universidade, avaliação e educação ambiental..

The ontology of artefacts in Byzantine philosophy is still a terra incognita. One way of mapping this unexplored territory is to delve into Michael of Ephesus’ commentary on Aristotle’s Metaphysics. Written around 1100, this commentary provides a detailed interpretation of the most important source for Aristotle’s ontological account of artefacts. By highlighting Michael’s main metaphysical tenets and his interpretation of key-passages of the Aristotelian work, this study aims to reconstruct Michael’s ontology of artefacts and present it as one instance, which (...) is perhaps exemplary, of the Byzantine ontology of artefacts. In particular, the study shows that this commentary holds a definite position on the nature of artefacts, according to which they are neither substances nor hylomorphic compounds. Indeed, artefacts lack a form altogether and their forms exist only in thought. As a result, Michael’s commentary provides an ontological interpretation of artefacts as accidental beings, i.e., as matter which acquires a mere property as opposed to a substantial form. While such an interpretation shows originality when compared to the Aristotelian text, it also indicates adherence to the reading established by Alexander of Aphrodisias, despite important departures concerning the status of natural forms. (shrink)

In Metaphysics Z 8 Aristotle offers an infinite regress argument to deny that forms come to be. Briefly put, the argument states that, if we assume that every time an x composed of matter (m1) and form (f1) comes to be, f1 also comes to be, then there would be infinitely many xs coming to be – for f1 would itself be a compound, if it comes to be, and the same reasoning would in turn apply to it. This argument (...) has great significance in the history of philosophy, for some later thinkers take Aristotle to allow or make room for the creation ex nihilo of forms. However, the only direct Greek engagement with this argument in its proper context is provided by Asclepius of Tralles’ commentary on Book Z. A close study of Asclepius’ interpretation shows that he endorsed the argument on the tacit condition that it refers to the forms αὐτὰ καθ’ αὑτά as different from both Platonic Ideas and enmattered forms. At the same time, however, its elaboration includes alongside forms αὐτὰ καθ’ αὑτά also eternal separate forms and generated forms. His reconstruction also displays a sophisticated toning-down of the potential disagreements between Plato and Aristotle on the conception of pre-existing form which is assumed in the argument. Asclepius’ interpretation offers yet further proof of the commentators’ camouflaged and stratified way of tackling philosophical issues of paramount importance. (shrink)

This paper discusses the metaphysical status of artefacts and their forms in the ancient commentators on Aristotle’s Metaphysics. Specifically, it examines the Peripatetic tradition and Alexander of Aphrodisias to then turn to the commentaries of the late Neoplatonist Asclepius of Tralles, and the Byzantine commentator Michael of Ephesus. It argues that Alexander is the pioneer of the interpretation of artefactual forms as qualities and artefacts as accidental beings. The fortune of this solution goes through Asclepius and Michael to influence Thomas (...) Aquinas. (shrink)

The way metaphysicians conceive of inadvertently made objects has consequences for their understanding of the relation between intentions and kinds. Indeed, the very possibility of concrete material objects produced without human intention shakes the common identification of an object’s kind and the intentions of the maker. The disruptive potential of inadvertently made objects also affects historians of philosophy, who have often failed to engage with the issue. In this paper, I shall reconstruct Aristotle’s account of inadvertently made objects and the (...) fortune of his examples. I will argue that Aristotle opens a conceptual space for inadvertent objects and will indicate the consequences for the relation between the intentions of the maker and an object’s essence. Furthermore, I will put Aristotle into conversation with modern accounts and show the extent to which Aristotelian inadvertent objects constitute an instance different from the currently debated cases of appropriation, residues and by-products. (shrink)

Despite an infelicitous tradition downgrading their status, technical artefacts are increasingly acquiring their place in contemporary ontology. However, although most metaphysicians currently allow for an ontological consideration of artefacts, they define the class of artefacts differently and disagree on the essence of artificial objects. In this paper, I present a handful of recent accounts of artefacts, with particular regards to the hylomorphic framework. I make an attempt at reconstructing the debate on the spectrum of artefacts and the ways in which (...) artefacts’ essences are singled out. Moreover, I indicate special cases, such as ready-mades and malfunctioning objects, which seem to constitute a threat for the presented accounts. Thereafter, I propose that Aristotle’s account of artefacts embraces the challenges of the contemporary debate. I also attempt to demonstrate that his theory of artefacts escapes the abovementioned threats. While unfolding Aristotle’s conceptual tools against such threats, I present his account of artefacts as hylomorphic and, hence, essentialist. (shrink)

It is commonly believed that Aristotle merely uses artefacts as examples or analogical cases. This book, however, shows that Aristotle gives a specific, coherent account of artefacts that in various ways owes much to Plato. Moreover, it proposes a new, definitive solution to the problem of artefacts' substantiality, which comprises two controversial positions: (i) that Aristotle holds a binary view of substantiality according to which artefacts are not substances at all; (ii) that artefacts fail to be substances because they exhibit (...) less of a unity than natural wholes. Finally, responding to the contemporary debate on ordinary objects, the book identifies the main propositions for an ontology of artefacts that aspires to use Aristotle as its authority and can serve as a guideline for current metaphysical discussions. (shrink)

This article examines the relation between shame and the notion of the noble starting from Alexander’s Ethical Problems. Problem 21 is prompted by the Aristotelian discussion of the concept of shame. NE 2.7 1108a30–35 and NE 4.9 1128b15–21 present an apparent contradiction that Alexander aspires to solve: in the former passage, Aristotle states that shame is virtue-like in being praiseworthy; in the latter, shame’s praiseworthiness is restricted to young people. Alexander solves this contradiction by rejecting the second passage: shame is (...) not an emotion and its praiseworthiness applies to virtuous adults in particular. This article claims that, although Alexander rightly relates shame to the knowledge of the noble, neither of the Aristotelian passages must be rejected. The emotional status of shame is exhibited by Aristotle’s definition of shame as fear of disrepute. However, by considering shame and fear as ethical motivations, particularly in the case of courageous citizens and learners, the article shows that shame, unlike fear, implies knowledge of as well as sensitivity towards the noble. Moreover, the restriction of shame’s praiseworthiness to young people is defended by showing that shame is the best option in the absence of virtue. By contrast, the fully virtuous adult, i.e. the phronimos, is not supposed to feel shame. Neither does the phronimos act out of shame, nor does he feel prospective or retrospective shame. (shrink)

El objetivo de este estudio es explorar la problemática del emprendimiento femenino en el Perú, para lo cual se ha realizado una revisión sistemática de la literatura nacional e internacional bajo operadores booleanos. Se han identificado las principales características del emprendimiento femenino y las brechas que impiden su desarrollo sostenible. Proponen implementar iniciativas de capacitación empresarial femenina por parte del Estado y empresas privadas; tales como en formación académica, formación técnica, educación financiera y políticas equitativas. Se concluye que el empoderamiento (...) empresarial femenino es aún débil en la construcción de una sociedad sostenible peruana. (shrink)

El contexto de Pandemia inesperado y letal por Presencia de COVID-19 ocurrido en el presente milenio, pone en evidencia que la humanidad no estaba preparada para tamaño acontecimiento. El presente artículo evidencia que las ciudades como sistemas de hábitat humano, son precarios a nivel de organización, ordenamiento urbano, confort y seguridad; acompañado por entidades públicas y privadas ineficientes en la gestión urbana. En este contexto, el artículo expone el caso de la ciudad metropolitana de Huancayo, cuyas condiciones de ordenamiento urbano (...) y resiliencia a la situación de emergencia vivida fue precaria y altamente ineficiente para responder a la emergencia. (shrink)

La presente investigación, tiene por objeto delimitar las consideraciones epistemológicas de la contabilidad ambiental desde tres categorías: funcionalista, interpretativo y crítico, cada una de ellas con 16 subcategorías. La metodología utilizada es de carácter exploratoria, cualitativa, basada en un análisis documental de artículos científicos arbitrados en la más alta exigencia científica (SCOPUS), bajo filtros de búsqueda exacta, con procesamiento sistemático a través de ATLAS.ti9. Los resultados muestran un mayor enraizamiento en el enfoque crítico, destacando el impulso al cambio, los estudios (...) de conflictos, la desigualdad estructural; seguido del enfoque funcionalista, donde predomina el interés por la claridad, el rigor conceptual, así como la pretensión demostrativa y el espíritu de precisión y certeza; finalmente, en el enfoque interpretativo se buscan prácticas racionalizadoras, con una intención comprensiva que impulse a un proceso de resolución. (shrink)

El consumo de energía y el crecimiento económico han llevado a la degradación del medio ambiente. Las centrales eléctricas son una de las principales fuentes de contaminación. Existe una necesidad de utilizar energías renovables para reducir el impacto ambiental. Sin embargo, en los países en desarrollo, la falta de recursos económicos limita la adopción de energías limpias. Las energías limpias, como la solar, eólica, hidroeléctrica y geotérmica, son fuentes sostenibles de energía. La energía hidroeléctrica puede ser controvertida debido a sus (...) impactos ambientales y sociales. La biomasa y el biogás también son fuentes de energía renovable. La eficiencia energética es otra área importante para reducir la dependencia de los recursos no renovables. El artículo discute la importancia de las energías limpias y el desarrollo sostenible en el Perú. Se menciona el potencial de la energía de las olas marinas, el bioetanol y el biodiesel como fuentes de energía renovable. También se abordan los impactos ambientales de los "negocios sucios" y las implicaciones socioeconómicas de las energías limpias. Se discuten los conflictos de interés y la regulación normativa en el país, así como las perspectivas futuras y la necesidad de un desarrollo energético estable y sostenible. Palabras clave: Energías limpias, negocios sucios, impacto ambiental, sostenibilidad. (shrink)

Con la figura de artefacto stasis me gustaría estudiar el diseño político que se despliega durante la Unidad Popular en lo relativo a sus objetos de proyección. En particular me concentraré en los documentales de las realizadoras Angelina Vázquez, Crónica del salitre (1971); Marilú Mallet, Amuhuelai-mi (1972); y Valeria Sarmiento, Un sueño como de colores (1972). Estos documentales registran los modos en que la política de la Unidad Popular se organiza alrededor de la producción socialista; su mirada es la (...) de militancia y complicidad con el proceso de transformación que está teniendo lugar. Sin embargo, al mismo tiempo, estos documentales interrumpen la propia figuración del «trabajo» en las imágenes expuestas. En otras palabras, estos documentales interrumpen la idea de «producción». Esta interrupción de la imagen por la imagen, es lo que aquí se denomina artefacto stasis. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:AphorismsDaniel LiebertOne man alone is too much for one man alone.—Antonio Porchia1Inspired by the Antonio Porchia quotation above, I have put aside aphorisms as varieties of "wit and word" games for a while to explore the question, "Can the writing of aphorisms be a profoundly serious activity of the inner life?" I hope to capture that "too-much-ness" of a man alone. We are all of us such intrinsically (...) lovely, overwhelmed creatures.It is too late too soon.Once I wasn't, but never again will I not have been.An ugly city is an ugly idea about man.A small boy prays to the God of small boys.There is only truth—what else could there be?The end of the poem is the oldest part of the poem.Even this pellet of mouse dung is a fated thing.Not even a handhold; a breathhold in this world is all.Here evokes infinite elsewheres. [End Page 463] I will die where I was born—in medias res.To have had a destiny—how I would have loved that!My secrets have secrets from me.I don't want what I need—I hate what I need.Daniel LiebertSt. Louis, MissouriFootnotes1. Antonio Porchia, "Voices," trans. Gonzalo Melchor, unpublished manuscript, 2008.Copyright © 2023 Johns Hopkins University Press... (shrink)