Background Physicians play a fundamental role in the care of patients at the end of life that includes knowing how to accompany patients, alleviate their suffering and inform them about their situation. However, in reality, doctors are part of this society that is reticent to face death and lack the proper education to manage it in their clinical practice. The objective of this study was to explore the residents’ concepts of death and related aspects, their reactions and actions in situations (...) pertaining to death in their practice, and their perceptions about existing and necessary training conditions. Methods A qualitative approach was used to examine these points in depth based on interviews conducted with seven oncology residents. Results Participants do not have a clear concept of death and, although it is seen as a common phenomenon, they consider it an enemy to beat. The situations to which respondents react more frequently with frustration and sadness after the death of patients were when they felt emotionally involved, if they identify with the patient, in cases of pediatric patients and with patients who refuse treatment. To deal with death, participants raise barriers and attempt to become insensitive. Although residents in this study recognize the importance of training to learn how to better deal with death, it seems they are not fully invested in reaching more of it. Conclusions Participants face death in a daily basis without the necessary training, which appears to impact them more than they are willing to accept. They do not achieve their goals managing situations regarding death as well as they assume they do. Despite recognizing the need of more training and support for better coping with death, they prefer to continue to learn from their experience. Trial registration Not applicable. (shrink)

Background: COVID-19 has taken many lives worldwide and due to this, millions of persons are in grief. When the grief process lasts longer than 6 months, the person is in risk of developing Complicated Grief Disorder. The CGD is related to serious health consequences. To reduce the probability of developing CGD a preventive intervention could be applied. In developing countries like Mexico, the psychological services are scarce, self-applied interventions could provide support to solve this problem and reduce the health impact (...) even after the pandemic has already finished.Aims: To design and implement a self-applied intervention composed of 12 modules focused on the decrease of the risk of developing CGD, and increasing the life quality, and as a secondary objective to reduce the symptomatology of anxiety, depression, and increase of sleep quality. The Intervention Duelo COVID follows the principles of User Experience and is designed according to the needs and desires of a sample of the objective participants, to increase the adherence to the self-applied intervention, considered one of the main weaknesses of online interventions.Methods: A Randomized Controlled Trial will be conducted from the 22nd of December of 2020 to the first of June 2021. The participants will be assigned to an intervention with elements of Cognitive Behavioral Therapy, Acceptance and Commitment Therapy, Mindfulness and Positive Psychology. The control group will be a wait-list condition, that will receive the intervention 1.5–2 months after the pre-measurement were taken. The Power Size Calculation conducted through G*Power indicated the need for a total of 42 participants, which will be divided by 21 participants in each group. The platform will be delivered through responsive design assuring with this that the intervention will adapt to the screen size of cellphones, tablets, and computers.Ethics and Dissemination: The study counts with the approval of the Research Ethics Committee of the Autonomous University of Ciudad Juárez, México, and it is registered in Clinical Trials. The article is sent and registered in clinical trials before the recruitment started. The results will be reported in future conferences, scientific publications, and media. (shrink)

La investigación propone un diseño metodológico de una escala que permite conocer el grado de satisfacción laboral en Pequeñas y Medianas Empresas (Pymes). Se basa en la teoría de higiene y motivación de Herzberg. Se integra por 15 ítems. La claridad y pertinencia de los ítems se validó con cinco expertos. Para su validez y confiabilidad se obtuvo una adecuación maestral KMO de.863. Se encontró que los resultados son significativos (X2 = 441.790, gl = 105, p =.000). El alfa de (...) Cronbach fue igual a.906. El ejercicio de prueba se realiza en Pymes de Tuxpan Veracruz, México. (shrink)

The coronavirus disease pandemic fundamentally disrupted humans’ social life and behavior. Public health measures may have inadvertently impacted how people care for each other. This study investigated prosocial behavior, its association well-being, and predictors of prosocial behavior during the first COVID-19 pandemic lockdown and sought to understand whether region-specific differences exist. Participants from eight regions clustering multiple countries around the world responded to a cross-sectional online-survey investigating the psychological consequences of the first upsurge of lockdowns in spring 2020. Prosocial behavior (...) was reported to occur frequently. Multiple regression analyses showed that prosocial behavior was associated with better well-being consistently across regions. With regard to predictors of prosocial behavior, high levels of perceived social support were most strongly associated with prosocial behavior, followed by high levels of perceived stress, positive affect and psychological flexibility. Sociodemographic and psychosocial predictors of prosocial behavior were similar across regions. (shrink)

The Luck Problem has existed in one form or another since David Hume, at least. It is perhaps as old as Stoic objections to the Epicurean swerve. Although the general issue admits of different formulations with subtly different emphases, the characterization of it that will serve as my target focuses on “cross-worlds” luck, a kind of luck that arises when the decision-making of agents is indeterministic.

Silence is reserved for what cannot be verbally expressed. The well-known Wittgensteinian quote summarizes an established understanding of the relationship between language and silence: because language is not enough to account for reality and thinking, it must be transcended by other means of expression, like music or silence. But what if the opposite is the case and silence is not the extension but the precondition of language, the ultimate source of meaning? This paper explores how this is the phenomenological and (...) Derridean philosophical framework of Coetzee’s novels, a literary universe created from the will to signify and build singular meanings. (shrink)

In _Time’s Causal Power_, Antonio Vargas explains how Proclus (412-485 C.E.) developed the unique theory that time is a cause and a god, the world’s first unmoved mover by addressing Aristotle’s criticisms of Plato’s claim that time is a change.

Recopilació dels textos de les reflexions que van tenir lloc en l'encontre inter nacional "Noves fronteres de la ciència, l'art i el pensament. Física de l'estèt ica", celebrat els dies 6 i 7 de setembre de 2005 a l'Auditori Caixa Catalunya-l a Pedrera de Barcelona. En la trobada es plantejaren preguntes universals relati ves als límits de la nostra percepció, al disseny de la matèria o a la narrativa de la complexitat circumdant. Va comptar amb la col·laboración de personalitats d'àmbits (...) no científics que, des de la seva perspectiva, contribuiren a destil·l ar l'estètica emanada de les tendències contemporànies d'aquesta disciplina cien tífica. (shrink)

The paper engages Christopher Boorse’s Bio-Statistical Theory. In its current form, BST runs into a significant challenge. For BST to account for its central tenet—that lower-level part-dysfunction is sufficient for higher-level pathology—it must provide criteria for how to decide which lower-level parts are the ones to be analyzed for health or pathology. As BST is a naturalistic theory, such choices must be based solely on naturalistic considerations. An argument is provided to show that, if BST is to be preserved, such (...) parthood choices are based on non-naturalistic considerations. We demonstrate that even when parthood choices are based on the best way to preserve BST, there are counterintuitive results which bring the central tenet of BST into question. (shrink)

CONTENIDO: Kant y la pedagogía - De la objetividad a la objetivación - De la tensión entre el investigador y el método - Interdisciplinariedad e investigación cualitativa en educación - Formación y subjetividad: epistemología, lenguaje y pedagogía - La pedagogía ante la tecnología como estructura del mundo de la vida - Alcances y limitaciones de la inteligencia artificial en pedagogía - A propósito de la informática en el mundo de la pedagogía y de la educación - La representación del conocimiento (...) y la inteligencia artificial - La lógica de las ciencias como didáctica: ¿un bastión de modernidad? - La educación del futuro como futuro de la educación - De la epistemología de la pedagogía a la filosofía de la educación. (shrink)

A satisfactory construal of the subject matter of free will debates must allow for disagreements along two axes. First, it must allow for the possibility of higher order disagreements, or disagreements about what concepts, phenomena, or practices an account of free will is supposed to capture or explain. Second, it must allow for the fact of variation in the extent to which theories are bound by antecedent pre-philosophical thought, talk, and practices. A promising way of accommodating these two thoughts is (...) to treat free will in broadly functionalist terms. On the account proposed here, free will is a power that makes sense of everyday responsibility practices. This construal is not widely shared, but it allows for the possibility that we might have false beliefs about the nature of free will, while still making sense of central philosophical debates about free will. (shrink)

Nomy Arpaly rejects the model of rationality used by most ethicists and action theorists. Both observation and psychology indicate that people act rationally without deliberation, and act irrationally with deliberation. By questioning the notion that our own minds are comprehensible to us--and therefore questioning much of the current work of action theorists and ethicists--Arpaly attempts to develop a more realistic conception of moral agency.

Authenticity has become a widespread ethical ideal that represents a way of dealing with normative gaps in contemporary life. This ideal suggests that one should be true to oneself and lead a life expressive of what one takes oneself to be. However, many contemporary thinkers have pointed out that the ideal of authenticity has increasingly turned into a kind of aestheticism and egoistic self-indulgence. In his book, Varga systematically constructs a critical concept of authenticity that takes into account the reciprocal (...) shaping of capitalism and the ideal of authenticity. Drawing on different traditions in critical social theory, moral philosophy and phenomenology, Varga builds a concept of authenticity that can make intelligible various problematic and potentially exhausting practices of the self. (shrink)

Higher education institutions worldwide have begun to embrace sustainability issues and engage their campuses and communities in such efforts, which have led to the development of integrity and ethical values in these organizations and their relationships with stakeholders. This study provides a literary review of the concept of University Social Responsibility (USR) and sustainability programs worldwide, grouped into eight research streams: conceptual framework, strategic planning and USR, educating on USR, spreading USR, reporting and USR, evaluation of USR, barriers and accelerators (...) and case studies. The aforementioned research streams served as a context to explore best practices in sustainability on a global basis. (shrink)

A large part of the contemporary literature on dehumanization is committed to three ideas: (a) dehumanization involves some degree of denial of humanness, (b) such denial is to be comprehended in mental terms, and (c) whatever exact mechanisms underlie the denial of humanness, they belong in the realm of post-perceptual processing. This chapter examines (c) and argues that the awareness of minds might belong to perceptual processing. This paves the way for the possibility that dehumanization might, at least in part, (...) be a perceptual phenomenon, such that dehumanizers visually perceive the dehumanized as exhibiting lesser-than-human minds. It is perhaps unsurprising that the first systematic investigations of dehumanization approached the phenomenon as linked to contexts of war, genocide, extreme hatred, and violence. One guiding hypothesis was that dehumanizers exclude the dehumanized from a moral community of human beings, implicitly conceptualized as displaying distinct individualities and being embedded in caring interpersonal relations. By comprehending the dehumanized as deindividuated entities to which moral norms and considerations of fairness do not apply (Opotow 1990), dehumanizers are able to disengage from moral restrictions and self-sanctions (Bandura 1999). (shrink)

The question of how society should deal with social conflicts arising from cultural differences persists. Should we adopt an exclusivist approach by excluding reasons based on specific cultural traditions (culture-based reasons) from public debates about social policy, especially because these reasons do not appeal to the public at large? Or should we resort to an inclusivist approach by including reasons based on cultural traditions in public debate to give recognition to the diverse cultural identities of those who practice these traditions? (...) While these two approaches assign different roles to cultural traditions in public debate, both seem to welcome compromise between conflicting parties. This paper reviews contending normative approaches for dealing with conflicts in multicultural societies and explores the place of culture-based reasons in public debates designed to resolve conflicts. (shrink)

Grief is often described as characterized by a particular emotional response to another person’s death. While this is true of paradigm cases, we argue that a broader notion of grief allows accommodating forms of this emotional experience that deviate from the paradigmatic case. The bulk of the paper explores such a nonparadigmatic form of grief, anticipatory-vicarious grief, which is typically triggered by pondering the inevitability of our own death. We argue that AV-grief is a particular moral emotion that serves a (...) unique function and is indissolubly linked to the practical identities of human agents. An agent’s AV-grief is about the harm that occurs to individuals whose practical identities depend on the agent. (shrink)

How do people understand the concepts of mental health and disorder? The objective of this paper is to examine the impact of several factors on people’s judgments about whether a condition constitutes a mental disorder or a healthy state. Specifically, this study examines the impact of the source of the condition, its outcome, individual valuation (i.e., the value the individual attaches to the condition), and group valuation (i.e., the value the relevant group attaches to the condition). While we find that (...) people’s health and disorder judgments are driven by perceived dysfunction, we also find that health and disorder judgments are impacted differently by these factors. Health judgements are impacted by outcome and individual valuation, and disorder judgments are impacted by condition source. These results suggest that the folk concept of mental health is positive (i.e., mental health is more than the absence of mental disorder) and normativist (i.e., value judgments play a significant role in determining whether a condition counts as healthy), while the concept of mental disorder aligns with a naturalist perspective, at least to the extent that dysfunction plays an important role in categorizing a condition as a disorder. However, our finding that people’s dysfunction judgments are influenced by individual valuation and outcomes poses a strong challenge to naturalist accounts. To provide access to our supplementary data, an appendix has been included. (shrink)

This chapter argues that despite the recent, welcome interest in autobiographical writing about depression, its use for research purposes presents an epistemological challenge because the extent to which these descriptions illuminate the true nature of depressive experience cannot be discerned. Contextualized within the genre of autobiography as well as the subgenre of illness memoir, the depression memoir exhibits ambiguities, it is shown, imposed by the constraints of its genre, and by the nature of autobiographical memory. Sources of ambiguity distinctive to (...) depression memoirs are next introduced, some tied to cultural meanings, others to the status of depressive states as constituted by moods. Finally, some empirical corroboration for these claims is cited, in findings indicating that depression affects autobiographical memory and writing style. The indeterminacy identified here is not a reason to dismiss depression memoirs, it is concluded, so much as to employ caution in drawing inferences from them. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Philosophies of America Reader: From the Popol Vuh to the Present ed. by Kim Díaz and Mathew A. FoustBernardo R. Vargas (bio)The Philosophies of America Reader: From the Popol Vuh to the Present. Edited by Kim Díaz and Mathew A. Foust. New York: Bloomsbury, 2021. Pp. 480. Paperback $46.75, isbn 978-1-4742-9626-7.Philosophy in the United States continues to be among the least diverse disciplines in the humanities, (...) dominated statistically by white males, with the next largest group being white female philosophers.1 This lack of diversity affects how we define philosophy and who counts as a philosopher. As the editors of The Philosophies of America Reader, Kim Díaz and Mathew A. Foust, put it, "Just as history has fashioned and popularized distorted accounts of the 'discovery' of America, it has done the same in its presentation of American Philosophy" (p. xv). This exemplary collection of essays from across the Americas allows the readers and instructors to reimagine what we construe as philosophy and who we imagine an American philosopher to be.The editors offer diverse essays covering an impressive timeframe, ranging from the Popol Vuh, whose oral tradition from Guatemala predates Spanish colonization and was recorded in the mid-1500s, to contemporary philosophers such as Gregory Pappas. The collection excels in offering texts that typical philosophy anthologies are unlikely to include, which the editors call "unusual suspects" that have been historically marginalized, while also maintaining more familiar or "classical" figures (pp. xv–xvi). These "unusual suspects" include women, Latinx, American Indigenous, Black, and Caribbean thinkers.The Philosophies of America Reader offers various resources to enhance the student and instructor's experience. The book is structured into four themes: (1) Selfhood and Identity, (2) Knowing and Learning, (3) Aesthetics and Spirituality, and (5) Violence and Peace. The editors design these themes to fit the traditionally understood areas of philosophy of metaphysics, epistemology, and axiology. Even if the instructor's course description does not specifically target American Philosophy, these thematic categories are valuable for th ose who wish to incorporate a more diverse reading list. For example, these essays could easily apply to courses such as Critical Philosophy of Race, Introduction to Philosophy, or Introduction to Ethics. Each thematic section also features a "For Further Reading" segment, which includes selected secondary sources to broaden research or substitute texts. In addition, the editors provide a detailed [End Page 1] syllabus example, including a Course Description and Outline of the Course for a bi-weekly class, which is neatly divided into a 16-week reading schedule. They also include instructive sections such as a Note to the Teacher to aid in thinking through how to interact with the unfamiliar texts and a Note to the Student to guide their disposition and readings.Moreover, the text presents introductory essays for each thematic section. These essays provide an overview of the content and delve into the author's positionality, such as their geography, context, motivations for writing, race, ethnicity, and native tongue. The introductions are philosophically robust yet accessible to new philosophy students and are not filled with unnecessary philosophical jargon.Due to its large scope of thinkers, this text offers a vibrant opportunity to dialogue with philosophers who share or differ in their perspectives across the major thematic categories. The editors emphasize that although this is not a history of thought, the texts present lineages of progression, elaboration, and disagreement intended to guide instructors in connecting the texts with their students (p. xx). Furthermore, this allows the reader and the instructor to avoid isolating their discourse to a particular time, geography, gender, or race and ethnicity. In addition to the biographical and contextual information given in the introductions, a small yet helpful detail is a timeline of the selections that further contextualizes the readings.I wish to underscore two key clusters of essays amidst the vast array of 50 readings related to Asian-American and Mexican-American discourse for the instructor's consideration, particularly those teaching in the United States. These two large population groups deserve consideration as enrollment rates for Asian Americans and Hispanics (of whom Mexicans are the largest population... (shrink)

Neil Levy (2007) argues that empirical data shows that psychopaths lack the moral knowledge required for moral responsibility. His account is intriguing, and it offers a promising way to think about the significance of psychopaths for work on moral responsibility. In what follows we focus on three lines of concern connected to Levy's account: his interpretation of the data, the scope of exculpation, and the significance of biological explanations for anti-social behavior.

This paper aims to clarify the nature of understanding in medicine. The first part describes in more detail what it means to understand something and links a type of understanding (i.e., objectual understanding) to explanations. The second part proceeds to investigate what objectual understanding of a disease (i.e., biomedical understanding) requires by considering the case of scurvy from the history of medicine. The main hypothesis is that grasping a mechanistic explanation of a condition is necessary for a biomedical understanding of (...) that condition. The third part of the paper argues that biomedical understanding is necessary, but not sufficient for understanding in a clinical context (i.e., clinical understanding). The hypothesis is that clinical understanding combines biomedical understanding of a _disease_ or pathological condition with understanding _illness,_ which involves some degree of personal understanding of the patient. It is argued that, in many cases, clinical understanding necessitates adopting a particular second-personal stance and using cognitive resources _in addition_ to those involved in biomedical understanding. (shrink)

The Philosophy of Psychiatry is a unique area of research because the nature of the subject matter leads to quite distinct methodological issues. Naturalism, Interpretation, and Mental Disorder is an original new work focusing on the challenges we face when trying to interpret and understand mental illness. The book integrates a hermeneutical perspective, and shows how such an approach can reveal important facts about historical sources in psychiatry and the nature of dialogue in the therapeutic encounter. In addition, the book (...) demonstrates how such an approach can be valuable for understanding the concept of mental disorder itself. Naturalism, Interpretation, and Mental Disorder brings fresh thinking to the philosophy of psychiatry, and will be of interest to students and scholars in the fields of Mental Health and Philosophy. (shrink)

Between the mid-1960s and the early 1970s, the quotidian dimension took political centrality in Japan thanks to the leading role of the New Left movement and its ideology. This went hand in hand with an appreciation of the philosophical approaches of Marxist intellectuals such as Jun Tosaka and Gorō Hani, who saw the quotidian as a fundamental space for historical transformation. We know how Tosaka and Hani developed an everyday-centred philosophy of history through their writings, but we know little about (...) how formats other than the written word – such as cinema – contributed to thinking historical reality from the same ideological approach. To address this gap in our understanding, this article analyses the intersection of two highly representative films with Tosaka and Hani’s historical thought: Secrets Within Walls ( Kabe no naka no himegoto, Kōji Wakamatsu, 1965) and Ceremonies ( Gishiki, Nagisa Ōshima, 1971). These films’ cinematic allegorisation of post-war Japan’s everyday relationships was a way to reflect on the political character of that period. (shrink)

Our EcoDialogue Center is an educational space for human sustainability within the University of Veracruz. We propose that creating sustainable knowledge requires re-thinking how we conceive ourselves as human beings. This requires paying attention to what we call “the quality of being,” which means caring about and attending to the physical–emotional–mental–spiritual as the foundation of education. This way we can create a space where we can dialogue contemplatively where all dimensions of our lives interact; the physical, the emotional, the communitarian, (...) the social politic, the planetarium, and the spiritual being act with social–environmental responsibility. (shrink)

ABSTRACT In Mexico informed consent is a legal requirement that ensures that patients who are invited to participate in clinical trials are provided with all the information needed to decide whether to participate, or not, in a research protocol. To improve our understanding of the problems physicians in developing countries encounter, when obtaining informed consent (IC), we examined their opinion on the importance of IC in clinical research, the quantity and quality of the information provided to the participant, and the (...) conditions in which the IC is obtained. Investigators considered that IC was useful to the patients, providing information that helped the patient to make a decision about his/her participation. Nevertheless, they felt that for some aspects of the research, like drug development in general, the use of placebos, and the randomization process, many of the patients were not capable of fully understanding the information provided, referring to the complexity of the information and illiteracy as the main reasons. Many investigators were not acquainted with some of the guidelines established in the Mexican General Law of Health,1 36% of them admitting to not having completed their IC letters. Most investigators gave only minutes to the patient to make a decision and 20% of ICs were obtained while the patient was hospitalized. Except for one investigator, all of them considered that specific training in medical ethics would be useful for the daily clinical work. (shrink)

El Anti-Excepcionalismo Lógico afirma que la Lógica es como cualquier otra ciencia. Si esta afirmación es cierta, entonces ella no sólo es revisable, sino que además todo lo que se puede decir sobre las ciencias aplica, mutatis mutandis, para la misma. El propósito de este artículo es explorar esta consecuencia del Anti-Excepcionalismo Lógico, acercando a la Filosofía de la Lógica el marco teórico de las Máquinas Nomológicas de Nancy Cartwright. De acuerdo con esta visión, lo que hay de verdadero en (...) las teorías científicas no está en el mundo sino en sus modelos: sistemas altamente controlados, estables, artificiales y específicos, dentro de los cuales se manifiestan regularidades sistematizables y enseñables. Mi afirmación es que lo mismo puede decirse de la Lógica: ella no captura las Leyes del Pensamiento o de la Razón, porque el pensamiento y la razón no están gobernados necesariamente por leyes. Sobre lo que sí puede decirse que versan las Leyes de la Lógica son metafísicas posibles: historias acerca de qué son las proposiciones, el pensamiento, la verdad y la validez. A fin de ilustrar y defender esta tesis, presento un ejemplo de Máquina Nomológica de la Lógica Clásica, basada en una lectura original del Tractatus de Wittgenstein, e investigo algunas de sus consecuencias. Mi conclusión es que esta imagen de la Lógica impacta en el problema de la revisión de la Lógica Clásica, en la medida en que muestra que dicha revisión no necesariamente responde a un proceso racional de adecuación de la teoría a los hechos porque los “hechos” relevantes no son anteriores a la teoría misma, sino que están moldeados y conducidos por ella. Palabras clave: Anti-Excepcionalismo Lógico, Abductivismo, Máquinas Nomológicas, Revisión Lógica, Filosofía de la Lógica. (shrink)

Este artículo presenta la cuestión de si las creencias religiosas son o no razonables, es decir, si tienen o no una evidencia razonable que las sustente. El interés no es comprobar la existencia de Dios, sino simplemente saber si el lenguaje religioso como tal tiene o no sentido. Para esto, primero veremos la concepción de la creencia en general. A continuación, trataremos las creencias religiosas bajo dos puntos de vistas totalmente opuestos: por un lado, se expondrá la posición de autores (...) que dicen que las creencias religiosas sí tienen una evidencia razonable que las sustenta y, por otro, nos encontraremos con autores que afirman que dichas creencias no pueden ser justificadas racionalmente porque lo espiritual refiere el ámbito de lo indecible, en el cual no es factible afirmar que los enunciados religiosos son apropiados a ser verdaderos o falsos. (shrink)