Assessing physical fitness has emerged as a proxy of the health status of children and adolescents and therefore as relevant from a public health point of view. DAFIS is a project included in Plan Galicia Saudable of the regional government of Galicia. DAFIS consists of an on-line software devoted to record the results of a standard physical fitness protocol carried out as a part of the physical education curriculum. The aims of this study were: to obtain normative values of physical (...) fitness of the Galician school population evaluated in the DAFIS project, and to identify a reduced number of components and tests able to capture a significant amount of the variability in the physical fitness of children and adolescents. From an initial sample of 27784 records, 15287 cases were considered after filtering. Generalized Additive Models for Location, Scale and Shape were used for obtaining percentile curves and tables for each sex. Furthermore, a principal components analysis was performed, selecting the number of components by applying the Kaiser’s rule and selecting a subset of variables considering the correlation between each variable and the components. Percentile curves and normative values are reported for each test and sex. Physical fitness was better in boys than in girls throughout age groups, except for flexibility that was consistently higher in girls. Two main components were detected throughout age groups: the first one representing body composition and partially cardiorespiratory fitness and the second one muscular fitness. For boys and girls, waist to height ratio had the highest correlations with the first component in four out of six age groups. The highest correlation with the second component, was most frequently observed for the handgrip test both in boys and girls. This study provides evidence about the utility of school community actions like DAFIS aimed to track the health-related fitness of children and adolescents. The results suggest that fat mass distribution and muscular performance concentrate a high proportion physical fitness variance. (shrink)

The purpose of this chapter is to determine what is to remember something, as opposed to imagining it, perceiving it, or introspecting it. What does it take for a mental state to qualify as remembering, or having a memory of, something? The main issue to be addressed is therefore a metaphysical one. It is the issue of determining which features those mental states which qualify as memories typically enjoy, and those states which do not qualify as such typically lack. In (...) sections 2 and 3, I will discuss the two main existing conceptions of the conditions that a mental state must satisfy to count as an episode of remembering. The first of these approaches is backward-looking. It puts forward conditions that strictly concern the aetiology of the mental state. I will argue that the conditions offered by the backward-looking approach are both too strong and too weak: They rule out mental states which, intuitively, count as memories while including mental states which, intuitively, do not qualify as memories. The second approach is forward-looking. It puts forward conditions that only concern the use that the subject makes of the mental state while forming beliefs about their own life. I will argue that the conditions proposed by the forward-looking approach are both too weak and too strong as well. However, the discussion of the two approaches will allow us to extract some helpful lessons on the constraints that any proposal about the nature of remembering should respect. An alternative approach aimed at incorporating those lessons will be offered in section 4 by drawing on the literature on functionalism. In section 5, I will argue that this approach can, on the one hand, accommodate as memories those mental states which indicate that the backward-looking approach and the forward-looking approach are too strict while, on the other hand, excluding those mental states which suggest that the two alternative approaches are too permissive. Accordingly, I will conclude that construing memory along functionalist lines is a satisfactory approach to the nature of remembering. (shrink)

Memories are mental states with a number of interesting features. One of those features seems to be their having an intentional object. After all, we commonly say that memories are about things, and that a subject represents the world in a certain way by virtue of remembering something. It is unclear, however, what sorts of entities constitute the intentional objects of memory. In particular, it is not clear whether those are mind-independent entities in the world or whether they are mental (...) entities of some kind. The purpose of this chapter is to map the different positions on this issue, and to highlight the virtues and difficulties for each of the options. In Section 2, I will specify the question of what the intentional objects of memory are by clarifying the relevant notions of memory and intentional object. In Section 3, I will motivate the significance of identifying the intentional objects of memory by exploring the relations between, on the one hand, the intentionality of memory and, on the other hand, the phenomenology and the epistemology of memory. In Section 4, I will consider two natural candidates for being the intentional objects of memory, namely, worldly entities and mental entities, and I will raise some concerns for each of the two candidates. A promising alternative will emerge, in Section 5, as preserving the virtues of the two original candidates while avoiding their difficulties. The alternative will concern a certain combination of worldly and mental entities; a combination that involves both causal and truth-making relations. I will conclude by sketching how the alternative candidate can shed some light on the phenomenological and epistemological issues raised in the third section. (shrink)

Episodic memory has a distinctive phenomenology. One way to capture what is distinctive about it is by using the notion of mental time travel: When we remember some fact episodically, we mentally travel to the moment at which we experienced it in the past. This way of distinguishing episodic memory from semantic memory calls for an explanation of what the experience of mental time travel is. In this paper, I suggest that a certain view about the content of memories can (...) shed some light on the experience of mental time travel. This is the view that, when a subject remembers some fact episodically, their memory represents itself as coming from a perception of that fact. I propose that the experience of mental time travel in memory is the experience of representing one of the elements in this complex content, namely, the past perceptual experience of the remembered fact. In defence of this proposal, I offer two considerations. Firstly, the proposal is consistent with the idea that memories enjoy a temporal phenomenology (specifically, a feeling of pastness). Secondly, the proposal is consistent with the possibility that some of our other cognitive capacities might yield an experience of mental time travel which can be oriented towards the future. I argue that the received conception of mental time travel is in tension with those two ideas. (shrink)

A systematic treatment of Hume's conception of imagination in all the main topics of his philosophy.

A widespread view in philosophy claims that inner speech is closely tied to human metacognitive capacities. This so-called format view of inner speech considers that talking to oneself allows humans to gain access to their own mental states by forming metarepresentation states through the rehearsal of inner utterances (section 2). The aim of this paper is to present two problems to this view (section 3) and offer an alternative view to the connection between inner speech and metacognition (section 4). According (...) to this alternative, inner speech (meta)cognitive functions derivate from the set of commitments we mobilize in our communicative exchanges. After presenting this commitment-based approach, I address two possible objections (section 5). (shrink)

"... both an excellent introduction and a thoroughgoing analysis of Kristeva’s writing." —Signs "The book is a brilliant combination of a recuperative and a critical reading of Kristeva’s work." —Changes: An International Journal of Psychology & Psychotherapy "... a thorough, detailed, and critical analysis of the writings of Julia Kristeva." —Elizabeth Grosz "... the most involved and engaging study of Julia Kristeva’s work to date..." —The Year’s Work in Critical and Cultural Theory This first full-scale feminist interpretation of Kristeva’s work (...) situates her within the context of French feminism. Oliver guides her readers through Kristeva’s intellectual formation in linguistics, Freud, Lacan, and poetics. This comprehensive introduction to Kristeva makes accessible her important contributions to philosophy, linguistics, and psychoanalytic feminism. (shrink)

[español] En primer lugar, el texto ofrece un acercamiento al papel que amor y nostalgia cumplen en la poesía de Emilio Prados, así como a su íntimo nexo con la muerte como aniquilación mística. Como herramienta interpetativa, recurriré a la razón poética de María Zambrano, autora profundamente emparentada, vital y teóricamente, con la poesía pradiana. Este enfoque permitirá una visión de conjunto sobre la obra del poeta español y en segundo lugar, trazar una comparativa con el saudosismo de Teixeira de (...) Pascoaes. Así, indicaré las numerosas coincidencias que existen entre ambos y me detendré en la cuestión de la muerte mística, ámbito más problemático, donde sin embargo, puede apreciarse una comunión de espíritu entre el español y el portugués. ****************** [english] Firstly, the text offers an approach to the function of love and nostalgia in the poetry of Emilio Prados, as much as its intimate connection with death as mystical annihilation. As interpretive tool, I will use the poetic reason of María Zambrano, an author deeply linked, vital and theoretically, with pradian poetry. This focus will provide an overall view of Prado's work and the possibility of a comparison with Teixeira de Pascoaes's saudosism. Thus, I will point same coincidences between them and I will consider the question of mystical death. This sphere, although it is problematic, can show some kind of community of spirit between both. (shrink)

In the last 30 years, the key issue in developmental Theory of Mind has been if and when children are capable of representing false beliefs. Moving away from this research question, the aim of this study was to investigate the role of attentional processes in false-belief tasks. We focused on the design of the test phase and investigated two factors that may be critical for 3-year-old children’s success: the form of the wh-question and the salience of the target object. The (...) results of two experiments confirmed that 3-year olds are able to explicitly choose the correct answer in a false-belief task provided that they are allowed to focus on the protagonist throughout the task. The salience of the target object, however, was a critical factor in the design of the test phase, as increasing it had a negative effect on children’s performance. These results suggest that the experimental record of the last 30 years may be skewed since standard false-belief tasks do not control for the relative salience of the wrong response, potentially hindering the performance of children under 4. We conclude that a careful investigation of performance factors in false-belief tasks has the potential to reveal deep insights into the development of Theory of Mind skills, even if not directly focused on children’s representation of beliefs. (shrink)

Sethi and Schepers have identified an important issue for the global economy: Providing some mechanism for requiring assurance that environmental, social, and corporate governance information provided by a business is accurate and objective. Where they have gone wrong is in trying to change the mission of the United Nations Global Compact. From its inception, the UNGC has been clear that its mission is not to provide such assurance. This article first outlines the background for the historic announcement of the UNGC (...) by the then Secretary-General of the UN, Kofi Annan. Then a summary of the major criticisms of the initiative is provided with a focus on the Sethi–Schepers article. Finally, I argue that the mission of the UNGC, to gain consensus in the global community on the shared values and moral norms that will guide the global economy, is being accomplished, although it is a work in progress. (shrink)

We are, Julia Kristeva writes, strangers to ourselves; and indeed much of contemporary theory describes the human condition as one of alienation. Eloquently arguing that we cannot explain the developement of individuality or subjectivity apart from its social context, Kelly Oliver makes a powerful case for recognizing the social aspects of alienation and the psychic aspects of oppression.

The work of philosophers in business ethics has been important in providing a systematic framework to analyze moral obligations of corporations and their many stakeholders. Yet the field of ethics as defined by the philosophers of the past two centuries is too narrow to do justice to what is at stake in the business world. Ethics in the theological perspective is not primarily concerned with analyzing situations so that one can make right decisions, but rather with reflecting on what is (...) constitutive of the good life. Theological business ethics can apply a crucial corrective to the business ethics of philosophers by broadening the endeavor to include a vision of what constitutes a good life — of the kind of persons we want to be and the kind of communities we want to form. (shrink)

Resumen: El texto pretende un acercamiento al carácter amoroso de la escritura de Maria Gabriela Llansol. Explica cómo ésta, igual que la de María Zambrano, lleva la defensa amorosa del devenir de Nietzsche un paso más allá, en tanto nace de un interés por la otredad en sí misma y no de una voluntad de autoafirmación. La ruptura de las nociones convencionales de tiempo, espacio e identidad será una de las vías que utiliza. En ello puede apreciarse cierta similitud con (...) Muḥyī al-Dīn Ibn ʿArabī, de quien aprendió la necesidad de buscar un tiempo propio para el alma, diferente del cuantitativo y cuya doctrina del amor y de la santidad exige un genuino interés en la otredad en tanto otredad. -/- Abstract: The text is an attempt to approach the loving character of the writing of Maria Gabriela Llansol. It explains how her works, similarly to those of María Zambrano, go further than Nietzsche in the affirmation of the becoming: as long as there is not will of self-affirmation, but an authentic interest in alterity. One of the paths she explores is to break the conventional notions of time, space and identity. It is possible to appreciate two coincidences with Muḥyī al-Dīn Ibn ʿArabī. First, Llansol learned from him the need of an own time for the soul, different from quantitative time. Second, Ibn ʿArabī’s doctrine of love and sainthood also implies a genuine interest in otherness as otherness. (shrink)

Ortega y Marías invitan a elaborar una nueva filosofía cristiana, distinta de la vieja, en la cual ha pesado excesivamente la herencia conceptual del pensamiento griego, ajeno al cristianismo. Resulta una rémora del pensamiento el sustancialismo, el naturalismo y la entificación de la realidad. Es menester un enérgico esfuerzo para apartarse de imágenes recibidas, mantenidas inercialmente, a veces durante siglos, procedentes, en gran parte, de actitudes no cristianas.

Artificial Intelligence (AI) developments are proliferating at an astonishing rate. Unsurprisingly, the number of meaningful studies addressing the social impacts of AI applications in several fields has been remarkable. More recently, several contributions have started exploring the ecological impacts of AI. Machine learning systems do not have a neutral environmental cost, so it is important to unravel the ecological footprint of these techno-scientific developments. In this chapter, we discuss the sustainability of AI from environmental ethics approaches. We examine the moral (...) trade-offs that AI may cause in different moral dimensions and analyse prominent conflicts that may arise from human and more-than-human-centred concerns. (shrink)

Name der Zeitschrift: Kant-Studien Jahrgang: 106 Heft: 1 Seiten: 107-129.

Zusammenfassung In diesem Beitrag, der als Eröffnungsvortrag der Jahrestagung der Deutschen Vereinigung für Religionswissenschaft in Heidelberg präsentiert wurde, geht es um die internationale Präsenz der gegenwärtigen deutschen Religionswissenschaft. Es werden vier Thesen vorgestellt und diskutiert: Dass die Religionswissenschaft eine transnationale Disziplin sei; dass sich die deutsche Religionswissenschaft in ihrer Forschung zunehmend auf Europa fokussiere, insbesondere auf das der Gegenwart; dass ihre Beteiligung am transnationalen Fachdiskurs gering und weiter rückläufig sei; und dass ein Zusammenhang zwischen den letzten beiden Punkten bestehe. Der (...) Beitrag schließt mit dem Aufruf an die deutsche Religionswissenschaft, sich thematisch breiter aufzustellen und international stärker einzubringen. (shrink)

The aim of this paper is to provide an account of a certain variety of self-deception based on a model of self-knowledge. According to this model, one thinks that one has a belief on the basis of one’s grounds for that belief. If this model is correct, then our thoughts about which beliefs we have should be in accordance with our grounds for those beliefs. I suggest that the relevant variety of self deception is a failure of self-knowledge wherein the (...) subject violates this epistemic obligation. I argue that construing this type of self-deception as a failure of selfknowledge explains two important aspects of it: The tension that we observe between the subject’s speech and her actions, and our inclination to hold the subject responsible for her condition. I compare this proposal with two other approaches to self-deception in the literature; intentionalism and motivationalism. Intentionalism explains the two aspects of self-deception but it runs into the so called ‘paradoxes’ of self-deception. Motivationalism avoids those paradoxes but it cannot explain the two aspects of self-deception. (shrink)

This study examines whether journalists and bloggers label paid content. In Germany, as in many other countries, advertorials have to be designated as advertising to enable the target audience to identify the promotional character of the content. This applies both to the traditional mass media and to blogs, for which advertorials provide a key source of income. To date, there have been no empirical findings on the designation practice based on a comparison of journalists and bloggers. The present study presents (...) an online survey in Germany completed by 936 journalists and 463 bloggers in 2017. The results indicate that, in fact, bloggers do not label advertorials less frequently than journalists do: 91.6 % of bloggers and 91.7 % of journalists stated that they label paid content as advertising. (shrink)

En sus primeras lecciones de Friburgo, Heidegger planteó que una conceptuación originariamente filosófica debía tener un carácter indicativo-formal. Esto involucraba una transformación metodológica de la fenomenología hacia una hermenéutica de la vida fáctica. En este artículo se expone cómo la asunción de un procedimiento indicativo-formal permite a Heidegger superar ciertos problemas, apuntados por Natorp, que amenazaban la comprensión de Husserl de la fenomenología. Por otra parte, se hace también una consideración crítica del planteamiento fenomenológico original de Heidegger. In his first (...) Freiburg lessons Heidegger proposed that an original philosophical conceptualization had to have a formal-indicative character. This involved a deep methodological transformation of phenomenology towards a hermeneutics of factual life. This work expounds how the assumption of a formal-indicative procedure allows Heidegger to overcome certain problems of Husserl's understanding of phenomenology, which Natorp had pointed out. Besides, this paper makes a critical consideration of Heidegger's original phenomenological approach. (shrink)

ZusammenfassungUnter „Selbstbindungen“ versteht man in medizinethischen Kontexten vorwegnehmende Bitten von Patienten an ihre Ärzte, eigene spätere Behandlungspräferenzen nicht zu befolgen. In diesem Beitrag werden zwei Arten von Selbstbindungen voneinander unterschieden. Wird nach einer Phase des Kompetenzverlustes, für die ein Handeln gegen den Patientenwillen vorausschauend autorisiert wird, die Kompetenz wiedererlangt, handelt es sich um eine Odysseus-Anweisung. Wird aber, wie insbesondere im Falle von Anweisungen für das Spätstadium der Demenz, die Kompetenz nach der Behandlungssituation nicht wiedererlangt, liegt eine Selbstbindung vor, die jedoch (...) keine Odysseus-Anweisung ist. In Bezug auf die erste Art von Selbstbindungen kommt die erwartete spätere Zustimmung des Patienten als Rechtfertigungskriterium für ein Handeln gegen den Patienwillen in Betracht. In Bezug auf die zweite Art von Selbstbindungen ist hingegen zu fragen, ob der Wille des Patienten in der Behandlungssituation als Widerruf des früheren Willens der kompetenten Person gelten kann. Ist dies der Fall, ist der zum früheren Zeitpunkt geäußerte Wunsch nicht mehr als derjenige einschlägig, der festlegt, was der Patient in der Behandlungssituation will. (shrink)

The purpose of the paper is to defend a modified version of the report given by Strabo about the transmission of the writings of Aristotle during the Hellenistic period. The basic dilemma was pointed out by Dom Jean Liron in 1717: The existence of our Corpus Aristotelicum entails that Strabo must be exaggerating either in assuming that the manuscripts brought by Neleus to Scepsis were the only manuscripts of the Aristotelian and Theophrastean writings, or in asserting that these manuscripts were (...) severely damaged. Many writings of our Corpus are missing in the Hellenistic catalogue of Aristotle's works while they are listed in the later catalogue of Ptolemy al-Gharïb; furthermore, the single books of the transmitted treatises are labelled by means of the pre-Hellenistic system of 24 letter labels, whereas in the Hellenistic catalogue the single books are numbered by means of the Hellenistic system of 27 alphabetic numerals. This suggests that the treatises missing in the Hellenistic catalogue formed part of a collection which was inaccessible in Hellenistic times and which, therefore, preserved the pre-Hellenistic system of book-labelling. After the rediscovery of the collection its system of book-labelling was maintained by the editors who laid the foundations of our Corpus. The same criterion reveals the Eudemian Ethics in eight books to be a later compilation. (shrink)

The author devotes a good number of pages to clarifying the relations between PHN, experimental psychology, and metaphysics. It is this thesis, a problem of the order of knowledge, that we wish to question. We shall first present some of the difficulties that give rise to the problem. Second, we shall indicate the kind of knowledge which PHN is. Third, we shall attempt to demonstrate that in the body of his work the kind of knowledge represented is that of the (...) "metaphysics of man" and not the "philosophy of human nature." Finally, we shall point out the importance, and non-verbal character, of a correct answer to the problem. (shrink)