Esta investigación se centra en tres modalidades de vivencia del dolor que posibilitan un horizonte de encuentro con la alteridad. En primer lugar se lleva a cabo un análisis fenomenológico del sufrimiento como elemento de extrañamiento, presencia heterogénea que irrumpe en la existencia y altera su curso normal. A continuación se trata sobre la violencia, entendida aquí como una relación intersubjetiva en la que un individuo interactúa con otro a través del dolor, ya sea infligiéndolo o padeciéndolo. El trabajo se (...) cierra con varias consideraciones sobre la compasión, en tanto que supone una apertura hacia la intersubjetividad y un encuentro con una alteridad que se capta y manifiesta en su dimensión doliente. (shrink)
La mirada jerarquiza, organiza y etiqueta la realidad. Entonces, siguiendo a Foucault, la mirada puede interpretarse como una práctica de poder. Este trabajo se inspira en sus teorías y las aplica a uno de los ámbitos simbólicos más poderosos de la cultura occidental: los mitos griegos. Las nociones de visibilidad, invisibilidad y panoptismo arrojan nueva luz sobre la historia de Perseo y Medusa, y propician una relectura de este mito centrada en las distintas formas de poder que emergen de la (...) mirada. (shrink)
Este trabajo parte de la noción filosófica de alteridad, que se puede complementar con las aportaciones de la teoría feminista y su reflexión sobre la diferencia sexual. Hay, al menos, tres aspectos del pensamiento feminista que interesa destacar a propósito de la alteridad: en primer lugar, la crítica a la construcción de lo femenino como alteridad con respecto a lo masculino; en segundo lugar, y de la mano del feminismo de la diferencia, es interesante reflexionar sobre las experiencias físicas y (...) simbólicas de la maternidad, que proporcionan un nuevo modelo de ‘alteridad irreductible’ y nuevos contenidos para una ética del cuidado; en tercer lugar, y partiendo de las consideraciones de Ricoeur sobre la dialéctica entre identidad y mismidad, la alteridad sexual puede ser reformulada como una construcción dinámica articulada a partir de la tensión entre las dimensiones discursivas y performativas. (shrink)
Tarski's theory of truth brings out the question of whether he intended his theory to be a correspondence theory of truth and whether, whatever his intentions, his theory is, in fact, a correspondence theory. The aim of this paper is to answer both questions. The answer to the first question depends on Tarski's relevant assertions on semantics and his conception of truth. In order to answer the second question Popper's and Davidson's interpretations of Tarski's truth theory are examined; to this (...) end both Tarski's definition of truth in terms of satisfaction and the T-sentences are taken into account. (shrink)
This article reflects on transhumanism and its promise to achieve bodies which will be forever young, healthy, and highly useful. From a critical approach mainly based on feminist theory, it recalls different points against this promise, as they can work as criteria for exclusion and could end up in a denial of the body and its main features. The paper starts with some reflections on the application of biotechnologies in order to enhance human bodies. It also recalls the discussion on (...) virtual realities and their promises to erase the limits of the body and cancel materiality. Posthuman discourses end up in a proposal to leave behind the ‘burden’ of the body. Some feminist scholars have claimed against these arguments, and have asked for a ‘return to the body’ instead, as its denial can harm the vindications of equality, freedom and abolition of sexual discrimination. (shrink)
This book examines the human ability to participate in moments of joint feeling. It presents an answer to the question concerning the nature of our faculty to share in what might be called episodes of collective affective intentionality. The proposal develops the claim that our capacity to participate in such episodes is grounded in an ability central to our human condition: our capacity to care with one another about certain things. The author provides a phenomenologically adequate account of collective affective (...) intentionality that takes seriously the idea that feelings are at the core of our emotional relation to the world. He details a form of group emotional orientation that relies on the fact that the participating individuals have come to share a number of concerns. Readers will learn that at the heart of a collective affective intentional episode, one does not merely find a set of shared concerns, but also a particular mode of caring. In the end, the argument presented in this monograph makes plausible the idea that the emotions through which humans participate in moments of affective intentional community express our nature. In addition, it shows that the debate on collective affective intentionality also permits us to better understand the relationship between two conflicting philosophical pictures of ourselves: the idea that we are essentially social beings and the claim that we are creatures for whom our personal existence is an issue. Thus, aiming at an elucidation of the nature of our ability to feel together, the book offers a detailed account of what it is to situationally express our human nature by caring about something in a properly joint manner. (shrink)
Nature, God and Humanity clarifies the task of forming an ethics of nature, thereby empowering readers to develop their own critical, faith-based ethics. Calling on original, thought-provoking analyses and arguments, Richard L. Fern frames a philosophical ethics of nature, assesses it scientifically, finds support for it in traditional biblical theism, and situates it culturally. Though defending the moral value of beliefs affirming the radical Otherness of God and human uniqueness, this book aims not to compel the adoption of any particular (...) ethic but rather illumine the contribution diverse forms of inquiry make to an ethics of nature. How does philosophy clarify moral conviction? What does science tell us about nature? Why does religious faith matter? Rejecting the illusion of a single, rationally-compelling ethics, Fern answers these questions in a way that fosters both agreement and disagreement, allowing those holding conflicting ethics of nature to work together for the common good. (shrink)
ABSTRACT Robert Brandom reads from Kant an account of reasoning and concept use centred upon normativity and autonomous freedom in the act of judgement. I claim that this reading is flawed because it screens from view another aspect of Kant’s reflections on freedom and reason. By comparing Brandom’s interpretation of Kant with that of Theodor W. Adorno, highlighting their contrasting views of the relation between transcendental and empirical, I contend that Brandom unduly conflates freedom and normativity and thereby takes the (...) freedom of judgement to consist in the endorsement of or commitment to a conceptual norm and argue instead for a reading that takes such freedom as consisting also in the determination or creation of conceptual content. I further claim that the deficiencies of Brandom’s reading are carried over in his transition from Kant to Hegel. Finally, I outline initial elements of an Adornian conception of freedom and reason after Kant. (shrink)
Fern Logan’s collection of photographic portraits documents the emergence of the African American artist into mainstream American art. The Artist Portrait Series captures sixty significant artists from the late twentieth century.
Modern society is characterised by rapid technological development that is often socially controversial and plagued by extensive scientific uncertainty concerning its socio-ecological impacts. Within this context, the concept of ‘responsible research and innovation’ is currently rising to prominence in international discourse concerning science and technology governance. As this emerging concept of RRI begins to be enacted through instruments, approaches, and initiatives, it is valuable to explore what it is coming to mean for and in practice. In this paper we draw (...) attention to a realm that is often backgrounded in the current discussions of RRI but which has a highly significant impact on scientific research, innovation and policy—namely, the interstitial space of international standardization. Drawing on the case of nanoscale sciences and technologies to make our argument, we present examples of how international standards are already entangled in the development of RRI and yet, how the process of international standardization itself largely fails to embody the norms proposed as characterizing RRI. We suggest that although current models for RRI provide a promising attempt to make research and innovation more responsive to societal needs, ethical values and environmental challenges, such approaches will need to encompass and address a greater diversity of innovation system agents and spaces if they are to prove successful in their aims. (shrink)
In this book, Honi Haber offers a much-needed analysis of postmodern politics. While continuing to work towards the voicing of the "other," she argues that we must go beyond the insights of postmodernism to arrive at a viable political theory. Postmodernism's political agenda allows the marginalized other to have a voice and to constitute a politics of difference based upon heterogeneity. But Haber argues that postmodern politics denies us the possibility of selves and community--essential elements to any viable political theory. (...) Haber calls into question the postmodern dichotomy of totality or difference. She argues that the self--which need not be coherent or unchanging--is always already a social entity. The "subject" must be understood as a subject-in-community, but any subject is constructed by many different communities. The subject whose death has been dictated by postmodern deconstruction is the very subject whose life is necessary for a politics of difference. Haber develops this theory through a detailed examination of postmodern politics as formulated in the work of Lyotard, Rorty, and Foucault. Beyond Postmodern Politics suggests that we must use the concept of subjects-in-community in order to move beyond postmodern politics and arrive at a genuine politics of difference. (shrink)
The desire to guide research and innovation in more ‘responsible’ directions is increasingly emphasised in national and international policies, the funding of inter- and trans-disciplinary collaborations and academic scholarship on science policy and technology governance. Much of this growth has occurred simultaneously with the development of nanoscale sciences and technologies, where emphasis on the need for responsible research and innovation has been particularly widespread. This paper describes an empirical study exploring the potential for RRI within nanosafety research in Norway and (...) Denmark. It identifies three different ways nanosafety scientists relate to core RRI criteria, demonstrating areas of both convergence and divergence between their views and those of academics and policymakers currently defining and working to promote RRI. The paper identifies a range of practical barriers and cultural differences that are creating such divergences and inhibiting the enactment of RRI within the particular site of research laboratories. It concludes that the identified differences and challenges demand critical reflection on both the appropriateness and applicability of RRI characteristics for enactment at the level of individual research scientists. Significant changes are therefore advocated as required if RRI, as currently imagined and promoted, is to become an integral mode of scientific culture. (shrink)
This paper presents a pedagogical framework for teaching cross-cultural clinical ethics. The approach, offered at the intersection of anthropology and bioethics, is innovative in that it takes on the “social sciences versus bioethics” debate that has been ongoing in North America for three decades. The argument is made that this debate is flawed on both sides and, moreover, that the application of cross-cultural thinking to clinical ethics requires using the tools of the social sciences within a principles-based framework for clinical (...) ethics. This paper introduces the curriculum and provides guidelines for how to teach cross-cultural clinical ethics. The learning points that are introduced emphasize culture in its relation to power and underscore the importance of viewing both biomedicine and bioethics as culturally constructed. (shrink)
Presents an interview with the creator of "Star Trek," detailing his memories of the television show and their characters, and revealing his philosophical views.
Este dossier se concentra en el primer trabajo sobre filosofía de la historia de Luis Juan Guerrero, publicado originalmente en 1939 en la revista Cursos y Conferencias del Colegio Libre de Estudios Superiores de Buenos Aires. Se ofrece aquí el texto en una edición crítica, precedido de un estudio que traza el contexto histórico-filosófico de su elaboración, establece sus fuentes y precisa el lugar que ocupa en el pensamiento del autor y su relevancia en el escenario de la filosofía (...) argentina. En apéndice, se reproduce el programa completo del curso “Problemas éticos de la Filosofía de la Historia” dictado el mismo año por Guerrero en la Facultad de Filosofía y Letras de la Universidad de Buenos Aires. (shrink)
This article revises Foucault's account of biopolitics in the light of the impact of the molecular and digital revolutions on `the politics of life itself'. The confluence of the molecular and digital revolutions informationalizes life, providing an account of what it is to be a living thing in terms of complex adaptive and continuously emergent, informationally constituted, systems. Also revisiting Foucault's The Order of Things and its interrogation of the modern analytics of finitude, the article argues that our contemporary politics (...) of life is therefore distinguished by the quasi-transcendentals that now distinguish informationalized life: circulation, connectivity and complexity. Here, too, the article argues, the figure of Man, which once united the quasi-transcendentals of life, labour and language, is replaced by the contingency that now unites circulation, connectivity and complexity. Observing that a life of continuous emergence is also one in which production is continuously allied with destruction, such a life is lived as the continuous emergency of its own emergence. This account of contemporary biopolitics, together with its emergency of emergence, contrasts, in particular, with that offered by Agamben in his appropriation of Schmitt. (shrink)
ABSTRACTWhen, in societies today, civic commitment decreases, there is a call for the need to strengthen citizenship education, identified uniquely with its public dimension and, on the other hand, the requirement for character education has been advocated, which is a cultivator of the most strictly private dimension. Setting out from the recognition of the new social conditions, mediated by the phenomenon of globalisation and of the place that people have in these new contexts, we ask ourselves about the new profile (...) which the construction of citizenship must adopt. We endeavor to show that the moral dimension is the core of reconsidering the link between the private and the public, so it would currently be meaningless to propose an education of citizenship exclusively focused on its public dimension. (shrink)
The COVID-19 pandemic has impacted medical care in many ways; previously, a patient would enter a hospital and had an approximate idea of what would happen upon his admission, the physician informed them about it, but in the last two years this scenario has changed. Therefore, our aim was to identify if bioethical principles are present in the physician–patient relationship and the effect of these in the health care provided, through an observational and descriptive study where patients answered the validated (...) ReMePaB questionnaire that measures the presence of bioethical principles in the physician–patient relationship, on the seventh day of their hospital stay and 24 h after discharge, during the period from 1 August to 5 November 2020. In autonomy, an improvement in the score was observed in the second application compared to the first measurement; in the principle of non-vulnerability, the same scenario was observed for the first and second measurements, respectively. In the principles of beneficence, dignity, and justice, no statistically significant differences were observed. Considering the presence or absence of bioethical aspects in health care in this pandemic creates an area of opportunity to know the feelings of the patient during the care received and to maintain what is done well and improve those aspects that can be improved. (shrink)
