En el presente documento se c onceptualiza la intervención d esde diferentes acepciones, siendo el sentido psicosocial de la intervención , la opción de sus autores. Lo s avances conceptuales sobre int ervención psicosocial reflexio nan sobre los "planes de desarrollo" municipales colombianos, en co..

Modern moral and political philosophy is in debt with natural law theory, both in its ancient and mediaeval elaborations. While the very notion of a natural law has proved highly controversial among 20th Century scholars, the last decades have witnessed a renewed interest in it. Indeed, the threats and challenges as result of multiculturalism, plural societies and global changes have generated a renewed attention to natural law theory. Clearly, it offers solid basis as possible framework to a better understanding of (...) human goods without contradictions and partial bias. The purpose of the present volume is to provide an overview of the history of this concept (Cicero, St. Paul, Aquinas, Melanchthon, Montaigne, Descartes, Leibniz, Hume, Burke, Kant, MacIntyre, etc.) as well as a deep understanding of ongoing research, both in Europe and in America. Furthermore, the specificity of these studies will be of particular value to philosophers, law-philosophers, historians, anthropologists, sociologists and theologians, and those concerned on such issues as the relation between law and moral norm, law and practical reason, and the presence of the idea of natural law in several prominent thinkers. It includes a selected bibliography on natural law. The book also provides an excellent introduction to several of the major topics in natural law theory making it useful both as a reference text and as a sourcebook for academics alike. Natural law is a rich, complex, and highly disputed term. Since its first appearances in the history of Western civilization, it has been used both to point to God as the source of the moral order and to assert that there is an objective order of justice in nature that men and their laws ought to respect. In modern times, natural law theory gave birth to what we usually call "human rights." Unlike the meaning of the term, the importance of an ongoing debate on natural law and on the theories related to it is undisputable. This is why I welcome today this new collection of essays edited by Alejandro Nèstor Garcìa Martìnez, Mario Å ilar and Josè M. Torralba. Natural Law: Historical, Systematic and Juridical Approaches includes a wide variety of studies, covering key authors and issues in natural law theory. Younger students will appreciate the clarity of the chapters, and more trained readers the detailed and accurate bibliographical references that each of them offers. The editors's choice to go from a historical approach to contemporary theories, and then to theoretical and more practical issues is also commendable. Students in philosophy and in legal theory will greatly benefit from this book. Fulvio Di Blasi, author of God and the Natural Law: A Rereading of Thomas Aquinas. (shrink)

Hacemos una lectura del “Tratado sobre los principios de la teología” de Guillermo de Occam, y echamos un vistazo a la Escolástica tardía que esta obra representa tan bien, revisando diferentes referencias bibliográficas, que me han permitido conocer y analizar diferentes conceptos y enfoques acerca de este singular tema. De hecho, se trata de una obra mayor, de gran calibre, pero de autor incierto, generalmente atribuida a Occam, aunque la autoría real está en disputa. Lo cierto es que se trata (...) de un momento culminante de una época de la historia del pensamiento occidental; una en la que su autor, con briosa arquitectura, levanta un edificio que perenniza el pensar occamista, comentándolo, glosándolo y dándole forma enciclopédica, minuciosa, como la que uno esperaría encontrar en un diccionario o un manual del Nominalismo naciente. (shrink)

ResumoAs práticas culturais fundem, a todo o momento, diferentes relações entre sistemas culturais (EVEN-ZOHAR, 1990) que antes eram separados. Tais manifestações híbridas reconfiguram e desterritorializam processos simbólicos. Nesse sentido, o presente artigo realiza uma análise comparatista das relações intertextuais presentes na configuração artística do álbum Esú, do rapper brasileiro Baco Exu do Blues, em especial na faixa “Capitães de Areia” em relação ao romance quase homônimo de Jorge Amado, às referências à mitologia dos Erês, e à série fotográfica Laróyè, de (...) Mario Cravo Neto. Para analisar as implicações dessas inter-relações na configuração cultural e identitária da obra, buscamos aporte teórico-crítico no campo dos Estudos Culturais pela perspectiva de conceitos que tentam dar conta desses processos, acerca do Hibridismo, em Néstor García Canclini, e das reflexões sobre sincretismo religioso em Sérgio Ferretti.Palavras-chave: Capitães da Areia; Hibridismo; sincretismo religioso; práticas culturais. AbstractCultural practices merge, at all times, different relationships with cultural systems (EVENN-ZOHAR, 1991) that were previously separated. Such hybrid manifestations reconfigure and deterritorialize symbolic processes. In this sense, this article performs a comparative analysis of the intertextual relations present in the artistic configuration of the album Esú, by rapper Baco Exu do Blues, especially the track “Capitães de Areia” and references to the mythology of the Erês, to the novel by Jorge Amado and Laróyè photographic series by Mario Cravo Neto. To analyze the implications of these interrelations in the cultural and identity configuration of the work, we seek theoretical-critical support in the field of Cultural Studies from the perspective of concepts that try to account for these processes, about Hybridism in Néstor García Canclini and reflections on religious syncretism in Sérgio Ferreti.Keywords: Capitães da Areia; Hybridity; religious syncretism; cultural practices. (shrink)

El propósito de este artículo consiste en mostrar el carácter social del contractualismo de Fichte. Para realizar ese propósito se comienza examinando la conexión entre trabajo y ciudadanía como una condición de la legitimidad política. Luego se presenta esa conexión en el marco del siempre posible desarrollo histórico de la naturaleza humana. Por último, se indican las razones de la recepción de Fichte como un precursor del socialismo germánico.

It is generally argued that if the wave-function in the de Broglie–Bohm theory is a physical field, it must be a field in configuration space. Nevertheless, it is possible to interpret the wave-function as a multi-field in three-dimensional space. This approach hasn’t received the attention yet it really deserves. The aim of this paper is threefold: first, we show that the wave-function is naturally and straightforwardly construed as a multi-field; second, we show why this interpretation is superior to other interpretations (...) discussed in the literature; third, we clarify common misconceptions. (shrink)

In this paper, it is presented a historical account of the formulation of the quantum relativistic wave equation of an electron – the Dirac equation, issues regarding its interpretation that arose from the very beginning, and the later formulation of this equation in relation to a quantized electron-positron field, which implies a new interpretation. The way in which solutions obtained under each interpretation of the equation relate to one another is also considered for the simple case of hydrogen-like problems.

Review of: Communauté (Gemeinschaft), Martin Buber (2018) Paris: Éditions de l’éclat, 157 pp., ISBN 978-2-84162-432-4, p/bk, €10.

With special relativity, we seem to be facing a conundrum. It is a very well-tested theory; in this way, the Minkowski spacetime must be “capturing” essential features of space and time. However, its geometry seems to be incompatible with any sort of global notion of time. We might only have local notions of now (present moment) and time flow, at best. In this note, we will explore the possibility that a pretty much global notion of now (and time flow) might (...) be hiding in plain sight in the geometry of the Minkowski spacetime. (shrink)

This book is about politics, political theory, and political philosophy. Although these disciplines are often conflated because they interact, they actually are distinct. Political theory is part of political science, whereas political philosophy is a hybrid of political theory and philosophy. The former discipline is descriptive and explanatory, whereas the latter is prescriptive--to the point that it is often called "normative theory." It is in fact the evaluative study of political societies. Whereas political theorists describe and explain politics, political philosophers (...) examine it critically and venture to suggest improvements and, on occasion, radically different social futures. Political philosophers propose scenarios and dreams where political scientists offer snapshots of existing polities. While these disciplines are distinct, Mario Bunge asserts that they must inform each other. Political philosophy is not yet a well-defined field: it hovers between political theory and utopian fantasizing. Few, if any earlier thinkers could have anticipated any of the most pressing political issues of our time, such as the need to stop global warming, reduce nuclear armaments, stop the rise of inequality between individuals and nations, and fight authoritarianism, particularly when it comes disguised as democracy or as socialism. Not even more recent social thinkers had much to say about such topical issues as environmental degradation, gender and race discriminations, participative democracy, nationalism, imperialism, the North-South divide, resource wars, the industrial-military complex, or the connections between poverty and environmental degradation, and between inequality and bad health. Beyond ideological divergences, most political philosophers have been nearly unanimous in their indifference to the plight of the Third World. Bunge does not share that indifference. He also believes that political philosophers should pay more attention to numbers, such as the standard index of income inequality and the more comprehensive United Nations human development index for the various nations. It is pointless to write about redistributive policies unless we have some of idea of current wealth distribution. This is, in short a modern treatise of inherited concerns. (shrink)

Blockchain is a pioneering technology that allows the creation of innovative information exchange ecosystems thanks to unique properties, such as immutability, distribution and transparency. By combining this technology with the emergent internet of things (IoT), many innovative business models can be created. The main objective of this work is to present the design and an initial implementation of a decentralized rental system that takes advantage of smart contracts developed on a public blockchain, combined with the potential of the IoT and (...) its intimate relationship with cyber-physical systems. The logic to be implemented in the blockchain is applied in this paper by using the Ethereum programming language, so that the developed application covers the entire car rental process offered in traditional web applications, but adding more autonomy, functionalities and ease of use for both lessees and lessors. Following Ethereum application development guidelines, all business logic is located in the smart contracts implemented in the network, where they can be used to control the car rental system. While this is a work in progress, the results obtained in the first proof of concept have been very promising. (shrink)

The circularity problem states that the representationalist about phenomenal consciousness gives a circular explanation if she adopts the classic view about secondary qualities, such as colours, that characterises them as dispositions to produce experiences with a specifi c phenomenal character. Since colour primitivism faces severe diffi culties, it seems that colour physicalism is the only viable option for the representationalist. I will argue that the representationalist is not committed to colour physicalism because she can adopt an anti-realist theory of colour. (...) My diagnosis is that the alleged commitment to colour physicalism rests upon the acceptance of colour realism which is due to the approval of externalist versions of representationalism, such as tracking representationalism. I will argue that the representationalist can deal with the circularity problem by adopting figurative projectivism, which holds that colours are contingently non-instantiated properties that only figure in the representational contents of colour experiences. (shrink)

The Bible recounts that in Eden, Adam gives names to all the animals. But those names are not only representations of the animals’ nature, rather they shape and constitute it. The naming by Adam contains in itself the divide between the human and non-human. Then, there is the Fall: Adam falls and forgets Being. Though he may still remember the names he gave to the animals in Eden, he is no longer sure about their meaning. Adam will have to try (...) to remember his own intentions. Through this effort he can also become aware of how he thinks, who he is, and what was the natural order he knew before the Fall. Medieval bestiaries tell us this story. Bestiaries are works of word play populated by animal figures. They depend on back-and-forth anthropomorphization, or circular metaphor. Animal figures are portrayed as both a mirror of human nature and a window on it. Bestiaries served as means for the moral education of human beings and, at the same time, a way to criticize the current state of humanity, including political and ethical habits. Within the moral irony of medieval bestiaries we can find the origin of the invented nature that modernity will try, subsequently, to insert into natural rights discourse through the teleological oxymoron of their naturalized and naturalizing counter-factuality. I will propose a historical-semiotic journey through the ironic representations of the human-beasts from the ancient world to contemporaneity. The proposal resulting from this cultural excursion is that the words included in the many national and international Rights declarations operate much like the names Adam gave to the animals and still more as they were re-read in medieval bestiaries, both textual and musical. So, can the words of Rights still serve as musical scores, open to an infinite play of re-signification? If we were able to overcome the modern culture/nature and human being/animal dualisms, we could cast, today as in the past, a zoological gaze on human rights by means of contemporary bestiaries and, in this way, perhaps find the gist of rights’ names and our ever regained and ever lost again humanity. (shrink)

En este trabajo realizo un examen crítico del reciente libro de Silvana Gabriela Di Camillo sobre la crítica de Aristóteles a la teoría platónica de las Ideas. El libro de Di Camillo es un trabajo muy serio cuya lectura recomiendo ampliamente. Sin embargo, considero que cuatro de las principales tesis que la autora defiende tienen varias dificultades y mi objetivo aquí es presentar argumentos detallados en contra de ellas: la interpretación de la distinción entre argumentos más y menos rigurosos del (...) tratado Sobre las Ideas; la tesis de que la separación es el blanco esencial de las críticas aristotélicas a las Ideas; la interpretación de las opciones que Platón tiene para responder al argumento del tercer hombre, y la tesis de que la separación de las Ideas debe entenderse como homonimia. In this paper I examine Silvana Gabriela Di Camillo's recent book on Aristotle's criticisms of Plato's theory of Ideas. Di Camillo's book is a very serious work that I highly recommend. Nevertheless, I consider that four of the main theses that the author defends face several difficulties and my aim here is to offer detailed arguments against them: the interpretation of the distinction between more and less accurate arguments of the treatise On Ideas; the thesis that separation is the essential target of Aristotle's criticisms against Plato's Ideas; the interpretation of the options available to Plato to reply to the third man argument; and the thesis that the separation of Ideas should be understood as homonymy. (shrink)

La discussione sull’idea del buono occupa uno spazio marginale nel libro VI della Repubblica, ma comporta un eccezionale impegno teorico : di qui la vastita della letteratura esegetica che contrasta con la brevita del testo platonico. Il problema cruciale e questo : in Repubblica VI 504a‑509c to agathon non e piu solo un principio di valorizzazione e un criterio di valutazione di cose e condotte – com’e consueto in Platone – ma assume il ruolo di principio ontologico ed epistemologico. Questa (...) posizione ha spesso suggerito interpretazioni di tipo “teologico” dell’idea del buono. Quello che si puo affermare sulla base del testo, e che Platone ha conferito in queste pagine della Repubblica un primato al vertice etico del triangolo i cui altri vertici sono quello ontologico e quello epistemologico ; l’intento e quello di offrire una fondazione etica assoluta, mediante la connessione della sfera del valore con quelle dell’essere e della verita.L’unificazione delle dimensioni etica, ontologica ed epistemologica sarebbe parsa teoricamente insostenibile ad Aristotele, cui si deve una critica devastante alla teoria platonica del buono. (shrink)

In 1890, the famous Jena Glass Works of Carl Zeiss released the Anastigmat photographic lens to great fanfare. The nearly faultless realism it generated seemed to conclude a chapter in optical technology that had progressed in a predetermined manner since photography’s origins. But why exactly had Zeiss developed its expensive mechanism, and what drove photographers to buy it? This article proposes that the consistent focus and varied depth of field that the Anastigmat provided were not in and of themselves the (...) desired goals of the new corrected lens, but that they were instead visible signals of a pictorial model that makers and consumers had been circling since the public introduction of photography in 1839. The goal was a strict verisimilitude that remained stubbornly external to the medium, an illusionistic standard that had largely been mediated by painting and was now apparently possible in photography as well. But this history of pictorial perfection and the Anagstimat was not inevitable. Other lenses developed around the same time answered to dramatically different technological and aesthetic imperatives. They tell an alternative story of photography’s identity that is less tethered to mimetic fidelity and the idealized human vision with which photography was increasingly associated. (shrink)

This article discusses Hilary Putnam's views on the mind-body problem, by locating them in the general context of a satisfying pluralistic naturalism that he tried to articulate throughout his entire philosophical career. The first attempt in this direction was computational functionalism, his version of psychological functionalism centered on the analogy between mind/body and software/hardware, which (differently from David Lewis and others) he came to think of as an empirical hypothesis. That was a very successful proposal; however, later Putnam abandoned it (...) and embraced what he called 'liberal functionalism'. The reason for this change of mind was twofold: on the one hand, Putnam reached the conclusion that computational functionalism was incompatible with his views on semantic externalism; on the other hand, he began to think that mental states, besides being compositionally plastic (i.e., two entities can be in the same psychological state without being in the same physical state), are also computationally plastic (i.e., two entities can be in the same psychological state without being in the same functional state).In conclusion, I will argue that 'liberal functionalism' opened an interesting perspective for a successful non-reductive version of naturalism. (shrink)

El vínculo postmodernidad tecnológica/comunicación humana tiene en los mass-media, la TV, el cine, el internet y sus derivados; en las publicaciones sin censura y en la publicidad, herramientas de distorsión educativa y de salud comunitarias. La postmodernidad impacta en la organización social y en la cultura con su dicotomía de racionalismo vs. irracionalismo. La visión kantiana de la ciencia, la moral y el arte en pro de una sociedad más justa, libre y feliz, se desmorona en el intento de «superar (...) la modernidad».La sociedad cibernética burocratiza e impide la libertad del hombre. Los mass media y la sociedad de la comunicación no han generado una sociedad más «transparente» o consciente de sí misma, sino más compleja y caótica. Las dicotomías sujeto-objeto y público-privado hacen al individuo ajeno a su vida, un elemento de ciencia ficción, inmerso en un proceso virtual que lo desplaza a mundos electrónicos. En el éxtasis de la comunicación el medio predomina con su dispersión sobre el mensaje; el saber científico se orienta al desarrollo tecnológico y al poder, destacando su aspecto lingüístico, que no impide que cada vez más se hable y se escriba peor. El impacto de los mass media impulsa conductas antisociales y una «búsqueda de sensaciones intensas», para aplacar estados emocionales derivados del vacío existencial, de la frustración e insatisfacción vital de ciertas poblaciones.La persistencia de la divulgación enajenante, alienadora de la autoconciencia y falseadora de la realidad, no fomenta el desarrollo de una función personal, vincular y social saludables. (shrink)

The article describes several representations of Alexander the Great which were current in medieval Arabic learned circles and proposes some ideas on the genesis of these representations in the Greek and Syriac civilizations: 1) Alexander as moralist; 2) Alexander as a mystical philosopher who knew the mysterious links governing the cosmos; 3) Alexander as a monotheist philosopher who was charged with responsibility for the d; 4) Alexander as a cunning politician.

Mele's modified definition of self-deception is consistent with evolutionary theory. Self-deception is most likely whenever ignorance confers (reproductive) advantage, namely, in impression management, deception, conformity, social norms, reproductive knowledge, and existential conflicts. Second-order self-deception (unawareness of unawareness) perpetuates self-deception and may be the reason for our misguided definitions.

In present times, social changes affect our ethos; it is a time plenty of issues and disputes on traditional ethical conceptions as well as on present ones which try to give ethical responses to new situations. With the aim of exploring a possibility of thinking our present, I will here try to explore the interpretation matrix with which modern ethos has been articulated, and which -with some modifications- still finds its way into present times. Starting from this precision, I will (...) move forward along a route of inquiry which opens up to us when we do not place ourselves from the point of view of "God's eye", i.e., when we cease to focus our reflections on what I have called the theological problem of modernity, and instead deal with the problem of the social construction of moral norms. The attempt to give reason of a secular moral position -freed from the presuppositionsof the beginnings of modern times- will lead to the distinction between moral, understood as a human group's customs and habits and ethics as the critique of established moral. I will hold that the construction of moral norms comes into play in the tension between moral and ethics.En nuestro presente, los cambios sociales afectan a nuestro ethos, así como abundan los cuestionamientos y disputas sobre las concepciones éticas tradicionales y también sobre las actuales propuestas que intentan dar respuestas éticas a las nuevas situaciones. Con el objeto de explorar una posibilidad de pensar nuestra actualidad, trataré aquí de precisar la matriz de interpretación con la que se ha articulado el ethos moderno y que perdura con modificaciones hasta nuestros días. A partir de tal precisión, avanzaré por un camino de indagación que se abre cuando no nos ubicamos en la perspectiva del "ojo de Dios", esto es, cuando dejamos de centrar la reflexión en el que he llamado problema teológico de la modernidad, para ocuparnos del problema de la construcción social de las normas morales. El intento por dar cuenta de una moral secular que no quede lastrada con presupuestos de los inicios de la modernidad, llevará a diferenciar entre la moral, entendida como los usos y costumbres de un grupo humano, y la ética como crítica de la moral establecida. En la tensión entre moral y ética sostendré que se juega la construcción de las normas morales. (shrink)