We argue that while it is a valuable contribution, Carruthers' model may be too restrictive to elaborate our understanding of the development of mindreading and metacognition, or to enrich our knowledge of individual differences and psychopathology. To illustrate, we describe pertinent examples where there may be a critical interplay between primitive social-cognitive processes and emerging self-attributions.

Problem duša–um–tijelo, drevno je pitanje koje je mučilo mnoge filozofe. Još od Platona i predstoika mnogi su filozofi pokušavali odgovoriti na pitanja odnosa između tih “dijelova”. Ovaj rad je pregled teorije o holonima koju je predložio Arthur Koestler i njezinih implikacija u modernoj kinematografiji, posebno na primjeru anime filma Ghost in the Shell. Postoje mnoga pitanja koja su aktualna i povezana s problemom duha i tijela, a koja proizlaze iz moderne kinematografije i TV emisija, no obično su zanemarena ili previđena. (...) U tim serijama i filmovima nalazimo suvremene ideje o kiborzima i transhumanizmu koje je spomenuti anime film popularizirao. Većina suvremenih serija bliža je transhumanizmu i postmodernizmu, no zbog opsega članka, biti će spomenute samo imenom.Drugi problem koji se nameće u modernoj kinematografiji je individualizam i egocentrizam koji nije usmjeren na transcendentalno ili čak transcendentno. Namjera ovog rada je pokazati da kroz Koestlerove ideje o holonima moramo uzeti u obzir širi pristup transhumanizmu, te da taj pristup ne smije biti fokusiran samo i isključivo na pojedinca. (shrink)

Aun cuando Hannah Arendt no desarrolla de manera explícita nimucho menos exhaustiva el concepto de perdón, la relevancia queéste tiene en su pensamiento se puede vislumbrar a partir de laafirmación hecha por ella en su artículo sobre Bertolt Brecht (1948)de que “el juzgar y el perdonar son dos caras de la misma moneda.” Afirmación que, por temprana que sea, da cuenta de la importanciaque cobrará el concepto de perdón en sus reflexionespolíticas. La pretensión del presente texto es pues la de (...) reconstruir,a partir de los comentarios y anotaciones dispersos a lo largode su obra, el concepto de perdón y mostrar la relevancia que éstetiene al interior de la misma. (shrink)

Situations are powerful: the evidence from experimental social psychology suggests that agents are hugely influenced by the situations they find themselves in, often without their knowing it. In our paper, we evaluate how situational factors affect our reasons-responsiveness, as conceived of by John Fischer and Mark Ravizza, and, through this, how they also affect moral responsibility. We argue that the situationist experiments suggest that situational factors impair, among other things, our moderate reasons-responsiveness, which is plausibly required for moral responsibility. However, (...) even though we argue that situational factors lower the degree of our reasons-responsiveness, we propose that agents remain moderately reasons-responsive to the degree required for moral responsibility. Nonetheless, those affected by situational factors are arguably less morally responsible than those who are not subject to similar situational factors. We further evaluate an understanding of reasons-responsiveness which relativizes reasons-responsiveness to agents’ circumstances. We argue that the situationist data do not warrant this kind of divergence from Fischer’s and Ravizza’s account. We conclude by discussing what situationist experiments tell us about our relationship to non-reasons. (shrink)

In this paper, I argue for two main hypotheses. First, that self-control is not a natural mental kind and, second, that there is no dedicated mechanism of self-control. By the first claim, I simply mean that those behaviors we label as “self-controlled” are a somewhat arbitrarily selected hodgepodge that do not have anything in common that distinguishes them from other behaviors. In other words, self-control is a gerrymandered property that does not correspond to a natural mental or psychological kind. By (...) the second claim, I mean that self-controlled behaviors are not produced by a mechanism that is not utilized in the production of other behaviors. Not only is there no natural mental property of self-control, there is no mechanism that is dedicated to producing self-controlled behavior. I further evaluate whether this account of self-control has enough explanatory power to account for a range of phenomena related to self-control. I argue that my account does a better job of explaining these phenomena than accounts which appeal to a dedicated self-control mechanism. (shrink)

In this paper, I argue that some intentional actions are not triggered by proximal intentions; i.e. there are actions which are intentional, but lack relevant proximal intentions in their immediate causal history. More specifically, I first introduce various properties of intentions. I then argue that some actions are triggered by mental states which lack properties typically ascribed to intentions, yet these actions are still intentional. The view that all intentional actions are triggered by proximal intentions is thus false.

Many psychological studies have shown that human‐generated sequences are hardly ever random in the strict mathematical sense. However, what remains an open question is the degree to which this (in)ability varies between people and is affected by contextual factors. Herein, we investigated this problem. In two studies, we used a modern, robust measure of randomness based on algorithmic information theory to assess human‐generated series. In Study 1 (), in a factorial design with task description as a between‐subjects variable, we tested (...) the effects of context and mental fatigue on human‐generated randomness. In Study 2 (), in online research, in experimental design, we further investigated the effect of mental fatigue on the randomness of human‐generated series and the relationship between the need for cognition (NFC) and the ability to produce random‐like series. Results of Study 1 show that the activation of the ability to produce random‐like series depends on the relevance of the contextual cues (), whether they activate known representations of a random series generator and consequently help to avoid the production of trivial sequences. Our findings from both studies on the effect of mental fatigue (Study 1 – ; Study 2 – ) and cognitive motivation () demonstrate that regardless of the context or task's novelty people quickly lose interest in the random series generation. Therefore, their performance decreases over time. However, people high in the NFC can maintain the cognitive motivation for a longer period and consequently on average generate more random series. In general, our results suggest that when contextual cues and intrinsic constraints are in optimal interaction people can temporarily escape the structured and trivial patterns and produce more random‐like sequences. (shrink)

The Coronavirus Disease 2019 pandemic prompted the need for a teleneuropsychology protocol for the cognitive assessment of older adults, who are at increased risk for both COVID-19 and dementia. Prior recommendations for teleneuropsychological assessment did not consider many of the unique challenges posed by COVID-19. The field is still in need of clear guidelines and standards of care for the assessment of older adults under the current circumstances. Advantages of teleneuropsychological assessment during the COVID-19 pandemic include reduced risk of contracting (...) the virus, eliminating travel time and reducing cost, and more rapid access to needed services. Challenges include disparities in technology access among patients, reduced control over the testing environment, impeded ability to make behavioral observations, and limited research on valid and reliable cognitive assessment measures. The aim of this perspective review is to propose a teleneuropsychological protocol to facilitate neuropsychological assessment utilizing a virtual platform. The proposed protocol has been successful with our clinical and research populations and may help neuropsychologists implement teleneuropsychology services without compromising validity or reliability. However, there is increasing need for research on teleneuropsychological assessment options for both clinical and research purposes. (shrink)

The term „Latin Averroism" was introduced by P. Mandonnet to define a heretical version of Aristotle's teaching inspired by Averroes' philosophy. Latin Averroism separated philosophy from theology, negated free will, and stated that there was an eternal world and one intellect for all mankind. Those statements were taken from Averroes' commentaries on De anima by Aristotle. It was agreed that it was enough for any statement to bear rational truth and not necesserly Church dogma. That opinion was criticized by theologians. (...) The Latin Averroism was introduced in 13th century at the university in Paris in the faculty ofartes liberales — Siger from Brabant, Boethius from Sweden and others - as well as at Oxford University and Hohenstaufen School. The development of Latin Averroism was slowed by criticism of this doctrine in 1270 and 1277. However, it did not stop it. (shrink)

En este artículo nos proponemos analizar el célebre monólogo de Medea que ocupa los vv. 1021-1080 y, en especial, los tres últimos versos, los cuales han dado origen, ya desde la Antigüedad, a una interpretación muy difundida según la cual el conflicto interior de la protagonista sería entre su razón y su pasión. Estudiaremos el contexto en que se insertan los vv. 1078-1080 y los problemas textuales y de traducción que presenta todo el pasaje; propondremos una traducción propia y discutiremos (...) la interpretación canónica que se ha hecho de estos versos, con la hipótesis de que ésta debe ser revisada, ya que no existen fundamentos textuales para sostenerla. In this article we will analyze Medea’s famous monologue and specially the last three verses, which have generated a widely spread interpretation since Antiquity: that Medea’s inner conflict is between her reason and her passion. We will study the context of vv. 1078-1080 and the problems concerning the text and the translation of the whole passage; we will propose a new translation and then present arguments against the canonical interpretation of these verses. Our hypothesis is that this must be revised, since there is not textual evidence to support it. (shrink)

Reseña de ‘Filosofía y experimentación sonora’ de Gustavo Celedón Bórquez, realizada por Marcela Rivera Hutinel, Dra. en Filosofía, académica de la Universidad Metropolitana de Ciencias de la Educación. Gustavo Celedón Bórquez Filosofía y experimentación sonora Ediciones Metales Pesados 2023 Santiago 376 páginas ISBN: 9789566203100.

Situationism is, roughly, the thesis that normatively irrelevant environmental factors have a great impact on our behaviour without our being aware of this influence. Surprisingly, there has been little work done on the connection between situationism and moral luck. Given that it is often a matter of luck what situations we find ourselves in, and that we are greatly influenced by the circumstances we face, it seems also to be a matter of luck whether we are blameworthy or praiseworthy for (...) our actions in those circumstances. We argue that such situationist moral luck, as a variety of circumstantial moral luck, exemplifies a distinct and interesting type of moral luck. Further, there is a case to be made that situationist moral luck is perhaps more worrying than some other well-discussed cases of moral luck. (shrink)

I argue that we do not intentionally and rationally shape our character and values in major ways. I base this argument on the nature of transformative experiences, that is, those experiences which are transformative from personal and epistemological points of view. The argument is roughly this. First, someone who undergoes major changes in her character or values thereby undergoes a transformative experience. Second, if she undergoes such an experience, her reasons for changing in a major way are inaccessible to her (...) beforehand. Third, if such reasons are inaccessible beforehand, she cannot act on them and thus cannot rationally and intentionally shape her character or values. I also explore some consequences of my argument, especially those related to control and responsibility. (shrink)

The central thesis developed in this paper is that sexual violence is a possibility founded in the — historical — constitutive conditions of the female body, which means that sexual violence against women is possible because of the availability of their bodies. The availability of the female body as a condition for rape is established in three principal moments: 1) The historical and spiritual determination of the subjective female identity as founded in the materiality of her own body —or her (...) reproductive specificity—. 2) The socially ambiguous configuration of the «femenine-I can» derived from the reproduction/sensuality difference; and, 3) The sexual rape as a reassertion of the gender availability in such a way that the rape sexualizes the gender as vulnerable, establishing or adding a wrapping meaning of feminity as something vulnerable. Being an other-body is being, originally, an available body, violable in essence, sexually vulnerable. (shrink)

Alfred Mele presents an influential argument for incompatibilism which compares an agent, Ernie, whose life has been carefully planned by the goddess Diana, to normal deterministic agents. The argument suggests both that Ernie is not free, and that there is no relevant difference between him and normal deterministic agents in respect of free will. In this paper, I suggest that what drives our judgement that Ernie is not free in the Diana case is that his actions are merely an extension (...) of Diana's—he is akin to a tool, which she uses solely for her own purposes, and his behaviour occurs only because of the interest Diana takes in its occurring. This contrasts with normal deterministic universes, in which normal agents are not such tools. (shrink)

La escritura para la reflexión pedagógica es una competencia profesional docente que debe ser desarrollada durante la formación inicial para que, posteriormente, pueda ser aplicada en diversos contextos educativos, enriqueciendo así el proceso de enseñanza y aprendizaje tanto del propio profesor como de los estudiantes con los que este interactúa. El ámbito de formación práctica es un espacio curricular donde esta competencia asume mayor preponderancia, pues el futuro profesor debe transferir diversos conocimientos teóricos hacia el ejercicio de aula. Bajo este (...) contexto, es posible reconocer la producción y circulación de ciertos géneros escritos específicos que dan cuenta de esta competencia. Esta investigación tiene como objetivo principal caracterizar, desde una perspectiva socioretórica, los géneros de reflexión pedagógica que escriben los estudiantes de dos carreras de pedagogía de una universidad chilena durante su formación práctica. Desde un enfoque metodológico cualitativo y con un diseño de Estudios de Casos Múltiples, se aplicaron dos instrumentos de recolección de datos: entrevistas semiestructuradas y focus group a profesores y estudiantes de la carrera de Educación Especial y Educación Parvularia. Entre los principales resultados destacan el reconocimiento de la escritura como un recurso que recoge la reflexión pedagógica de los profesores en formación; la utilización de determinados géneros pedagógicos en cada carrera y además la existencia de una progresión en el uso de estos de acuerdo a la complejidad y avance en el recorrido formativo del Plan de Estudios. (shrink)

The aim of the present article is to demonstrate that the hermeneutical activity of Lucius Annaeus Cornutus is best characterized as ‘ethnographical’ rather than merely ‘allegorical.’ Without denying the presence of allegorical interpretation in the philosopher’s work, the paper establishes that Cornutus’ etymological interpretations aimed first and foremost to extract the archaic vision of the world that motivated every theogony. Thus, the philosopher regarded conventional mythology and traditional religion as sources of information about the primeval accounts of the cosmos: his (...) analyses of various etymologies discovered not merely the origin of the word in question but, first of all, the origin of the ancient world picture that underlay the particular system of beliefs. As a result of this, interpreting myths was for Cornutus tantamount to gaining profound insights into the mind of primordial man and his world. Key words CORNUTUS, ALLEGORY, MYTH. (shrink)

The article aims to confront the skeptical critique of cognition with Nietzsche’s refutation of classical epistemology. Irrespective of some striking analogies, it does not purport that skepticism exerted direct impact on Nietzsche’s philosophy. Nevertheless, both critiques reject such a type of philosophy that endeavors to discover the very nature of things and both repudiate the dogmatic dichotomy of the ‘apparent’ and the ‘true’ world that since Plato has become an integral part of nearly every metaphysical project. The ancient skeptics and (...) Nietzsche demonstrate that every cognition is determined by various physiological, social and cultural contexts and, consequently, the Greek thinkers seem to agree with the German philosopher that concepts such as ‘reality’ or ‘world’ are but interpretations conditioned by the very structure of the human sense organs and basic human needs. In the light of the contingent and situational character of our knowledge, the skeptics and Nietzsche dethrone the discourse of science and philosophy by showing not only the genesis of our propositions but also the possibility of opposite, yet equally justified, propositions. Thus, ‘world’ transpires to be a necessary illusion and every attempt at explaining it is relegated to the position of just one of the manifold perspectives attainable. In the final analysis, the article offers a reevaluation of the skeptical project, as it advances a thesis that the ancient and Nietzschean skepticisms show the insurmountable limitations of every cognition, protest against any endeavor to establish an absolute account of reality and, thereby, opt for a continuous striving for new interpretations and perspectives. (shrink)

The purpose of the paper is to discuss Aristotle’s account of homonymy. The major thesis advocated here is that Aristotle considers both entities and words to be homonymous, depending on the object of his criticism. Thus, when he takes issue with Plato, he tends to view homonymy more ontologically, upon which it is entities that become homonymous. When, on the other hand, he gainsays the exegetes or the sophists, he is inclined to perceive homonymy more semantically, upon which it is (...) words that become homonymous. Subsequently, this article shows that Aristotle values homonymy negatively in dialectical discussions, but positively in rhetorical and poetic arts. Finally, the present paper demonstrates that Aristotle regards systematic homonymy as a very useful theoretical tool that makes it possible to critically examine the basic terminological assumptions of any philosophical inquiry. (shrink)

Author: Domaradzki Mikołaj Title: SYMBOL AND ALLEGORY IN THE PHILOSOPHICAL EXEGESIS OF THE STOICS (Symbol i alegoria w filozoficznej egzegezie stoików) Source: Filo-Sofija year: 2011, vol:.13/14, number: 2011/2-3, pages: 719-736 Keywords: STOIC EXEGESIS, SYMBOL, ALLEGORY, CHRYSIPPUS, CORNUTUS, HERACLITUS THE ALLEGORIST Discipline: PHILOSOPHY Language: POLISH Document type: ARTICLE Publication order reference (Primary author’s office address): E-mail: www:The present paper aims to ascertain whether, and if so, to what extent the modern distinction between the concepts of ‘symbol’ and ‘allegory’ can be (...) applied to Stoic hermeneutical activity. The philosophy of the Stoics invites such a discussion, since the philosophers were the first thinkers in antiquity to actually have used the terms with reference to the process of retrieving the hidden meaning of various literary constructions. Thus, Chrysippus’ interpretation of the myth of Athena’s birth provides the point of departure for our considerations, since it is in the philosopher’s exegesis that we find the very first use of the word ‘symbol’ understood as a theoretical tool for interpreting texts. Subsequently, the article proceeds to discuss the interpretations of the same myth that were presented by Cornutus and Heraclitus who use the words ‘symbol’ and ‘allegory’ interchangeably. While the paper argues that in none of the cases analyzed do we find an understanding of the terms ‘symbol’ or ‘allegory’ that would entirely correspond to modern definitions of the terms, it also stresses that the impossibility of classifying Stoic interpretations as either solely ‘symbolical’ or solely ‘allegorical’ does not diminish the cultural import of Stoic hermeneutical activity. (shrink)