La figura de Roberto Navarrete Troncoso fue parte fundamental del Teatro de la Universidad de Concepción, porque contribuyó desde la escena -como actor, director y dramaturgo- en el desarrollo artístico de un elenco que fue motor importante del crecimiento cultural de la ciudad, pero también del país. El artículo se propone levantar su obra del olvido. Para ello analiza Su día gris desde el comentario dramatológico. Se afirma que la obra está en sintonía con una vertiente de la dramaturgia chilena (...) de comienzos de 1960, en que los dramaturgos escenifican la crisis de la vida y valores de una clase media citadina. (shrink)

El Pachallampe o Raymi de la siembra se celebra anualmente en Socoroma, norte de Chile. El repertorio de prácticas escénicas involucrado en esta celebración crea y transmite memoria social y conocimiento andino en actos y en presencia. No es esta una escena que pueda ser estudiada exclusivamente a partir del archivo y desde conceptualizaciones asociadas al término teatro. En el Pachallampe, el repertorio hace visible un conjunto de estrategias decoloniales transmitidas de generación en generación a partir del lenguaje de las (...) artes y de un protocolo ritual. Allí, la ley del Ayni o ley de la reciprocidad prevalece por sobre las relaciones económicas y sociales basadas en la privatización del recurso productivo y del territorio. Por otra parte, el culto a la divinidad universal aymara, Pachamama, y a los dioses tutelares ocupa un lugar de destacada importancia en relación con las imágenes cristianas que presiden la fiesta. The Pachallampe or Raymi of the sowing is held annually in Socoroma, northern Chile. The repertoire of performance practices involved in this celebration creates and transmits social memory and Andean knowledge in gatherings and in presence. This is not a scene that can only be studied from the archive and from conceptualizations associated with the term theater. In the Pachallampe, the repertoire reveals a set of decolonial strategies transmitted from generation to generation from the language of the arts and a ritual protocol. There, the Ayni law or reciprocity law prevails over economic and social relations based on the privatization of productive resources and territory. Moreover, the Aymara cult of the universal divinity Pachamama and the tutelary gods occupy a place of major importance in relation to the Christian images that govern the party. (shrink)

Progress in the neurosciences is profoundly changing our conception of ourselves. Contrary to time-honored intuition, the mind turns out to be a complex of brain functions. And contrary to the wishful thinking of some philosophers, there is no stemming the revolutionary impact that brain research will have on our understanding of how the mind works. Brain-Wise is the sequel to Patricia Smith Churchland's Neurophilosophy, the book that launched a subfield. In a clear, conversational manner, this book examines old questions (...) about the nature of the mind within the new framework of the brain sciences. What, it asks, is the neurobiological basis of consciousness, the self, and free choice? How does the brain learn about the external world and about its own introspective world? What can neurophilosophy tell us about the basis and significance of religious and moral experiences? Drawing on results from research at the neuronal, neurochemical, system, and whole-brain levels, the book gives an up-to-date perspective on the state of neurophilosophy—what we know, what we do not know, and where things may go from here. (shrink)

Prior research has shown that narrative coherence is associated with more positive emotional responses in the face of traumatic or stressful experiences. However, most of these studies only examined narrative coherence after the stressor had already occurred. Given the outbreak of the novel coronavirus disease COVID-19 in March 2020 in Belgium and the presence of data obtained two years before (February 2018), we could use our baseline narrative coherence data to predict emotional well-being and perceived social support in the midst (...) of the pandemic. In a sample of emerging adults (NT1 = 278, NT2 = 198), higher baseline coherence of narratives about positive autobiographical experiences predicted relative increases in emotional well-being during the COVID-19 pandemic. Furthermore, the relation between the coherence of positive narratives and emotional well-being was partially mediated by perceived social support. These findings suggest that narrative coherence could be an enhancement factor for adaptive emotional coping with stressful situations, in part by evoking more supportive social reactions. This study demonstrates the importance of researching cognition (narrative coherence) and emotion (well-being) to shed light on pressing societal matters such as the global COVID-19 pandemic. (shrink)

La composición polifónica musical nos permite hablar de la emergencia, en el sur y desde el sur que somos, de Voces de la Tierra, que han susurrado, cantado, llorado o gritado el dolor producido por las maneras de habitar humanas construidas en la modernidad cosificadora de la tierra y del mundo de la vida, modernidad mercantil, industrial y global cuya ética se ha reducido a valores absolutamente euro-antropo-racional-centristas, permeados por el valor supremo del capital. En este artículo, emergente de pensadores (...) ambientales latinoamericanos y pensadores-otros que han sospechado radicalmente del edificio de la ética ambiental emergente de la conferencia del Club de Roma o del Informe Burndtland, intentamos desplegar lo ético, como ethos con e larga, que en griego significa casa, y desde este lugar de enunciación, intentamos salirnos del sujeto y del objeto en la variación ética ambiental eurocentrista, y proponer con las voces de la tierra sur, abya yala, diseños del ethos, ligado óntica-relacionalmente con el cuerpo-tierra. Diseñamos, inspirados en Husserl, Heidegger, Deleuze, Guattari, Ángel-Maya, Enrique Leff, Noguera, Echeverri, pensadores-otros y voces de montañas, animales, ríos, y plantas, la vida, territorios de libertad entendida ésta como expansión de los cuerpos en la naturaleza y de paz integral y completa, entendiendo que no puede haber paz, si no amamos ni respetamos la tierra que somos. Esto exige el giro óntico-etico- estético-político de la ética en clave de un Pensamiento Ambiental Sur. (shrink)

Parmenides of Elea was the most important and influential philosopher before Plato. He rejected as impossible the scientific inquiry practiced by the earlier Presocratic philosophers and held that generation, destruction, and change are unreal and that only one thing exists. In this book, Patricia Curd argues that Parmenides sought to reform rather than to reject scientific inquiry, and she offers a more coherent account of his influence on later philosophers._ _The Legacy of Parmenides_ examines Parmenides' arguments, considering his connection (...) to earlier Greek thought and how his account of what-is could have served as a model for later philosophers. Curd also explores the theories of his successors, including the Pluralists, the Atomists, the later Eleatics, and the later Presocratics. She concludes with a discussion of the importance of Parmenides' work to Plato's _Theory of Forms._ _The Legacy of Parmenides_ challenges traditional views of early Greek philosophy and provides new insights into the work of Parmenides. "_The Legacy of Parmenides_ represents a milestone... of Parmenides' interpretation. It is full of ideas and tells a coherent story about Parmenides and early Greek thought." --_ Alexander Nehamas, Princeton University___ "Professor Curd offers a genuinely original and possibly correct interpretation of the core thesis of the poem of Parmenides in a field so well worked over that saying something both new and true is profoundly difficult, this is a notable achievement." --_ Thomas M. Robinson, University of Toronto___ "This will be a substantial book in the story of early Greek philosophy, and future writers on the tradition from Thales through Plato will not be able to ignore it without missing an important interpretive alternative. It will be of value to students of Presocratic philosophy or the Greek tradition, as well as to students of the scientific revolution, cosmology, the origins of logic, or comparative mysticism." --_ Scott W. Austin, Texas A&M University___ PATRICIA CURD_ is professor at Purdue University where she works primarily in Ancient Philosophy. She is a co-editor of _Readings in Ancient Greek Philosophy_, and is the editor of _A Presocratics Reader._. (shrink)

Se presenta una propuesta de innovación educativa, dirigida al alumnado de Educación Secundaria, fundamentada en el uso de los itinerarios didácticos teatralizados como recurso didáctico con perspectiva de género. Para su confección se pretende una metodología que privilegia los contenidos procedimentales y que fomenta el pensamiento histórico y, por ende, el pensamiento crítico. Los contenidos seleccionados están relacionados con el siglo XVI y XVII y, más concretamente, con la persecución y procesamiento de mujeres por brujería y hechicería por parte del (...) Tribunal de la Inquisición. Para ello se toma como centro de estudio el proceso que se llevó a cabo en Córdoba contra Leonor Rodríguez, lo que llevará al alumnado a reflexionar y a preguntarse sobre los estereotipos de la mujer en la historia, así como en la actualidad, con la intención de formar a una ciudadanía crítica y comprometida. (shrink)

Starting from the birthplace of childhood, this text elucidates, using Giorgio Agamben, Heraclitus, and Paulo Freire, the coexistence of childhood and time. These authors contribute to the idea that childhood, be it chronological or not, is an inspiration without which it is impossible for us to be inventive in relation to history, philosophy, and education. It thus bases itself upon the hypothesis that childhood and time are conceptually indefinable and dilutive of the idea of stability, which escapes the understanding of (...) continuity, since it is not an absolute event. Thus, this text in based on the reading of childhood as a fundamental condition of the existence of human history, which makes possible the movement from language to thought. To think about the understanding of childhood that is at issue in this text, we consider a certain experience of time different from the traditional one, the result of an understanding conceived as chronology and completion, which is present in various readings of childhood. Upon raising these considerations, several questions arise: is there something like a childhood of thought? Can childhood offer a way of not giving up to a new concept of a childlike experience of time? (shrink)

En la actualidad existe amplia evidencia acerca de la variación alofónica del fonema /tʃ/ en el español de Chile asociada a factores socioculturales; sin embargo, estas investigaciones se han focalizado en la población adulta. Considerando lo anterior, la presente investigación tuvo por objetivo analizar la articulación del fonema /tʃ/ en una muestra de 161 niños/as desde los 2,0 a los 3,11 años de edad residentes de la ciudad de Temuco. La muestra fue dividida según edad y NSE. Entre los principales (...) resultados se observó variabilidad entre los grupos analizados según el cruce de las variables edad y NSE. En cuanto a la variación alofónica del fonema /tʃ/ según el NSE, también se evidenció un comportamiento variable entre los grupos analizados. Los resultados de esta investigación concuerdan con las discusiones actuales respecto de la relación entre los procesos evolutivos propios de la adquisición y la emergencia de variaciones de tipo social. (shrink)

Psychopaths are agents who lack the normal capacity to feel moral emotions (e.g. guilt based on empathy with the victims of their actions). Evidence for attributing psychopathy at least in some cases to genetic or early childhood causes suggests that psychopaths lack free will. However, the paper defends a sense in which psychopaths still may be construed as responsible for their actions, even if their degree of responsibility is less than that of normal agents. Responsibility is understood in Strawsonian terms, (...) as a question of our appropriate reactive attitudes toward an agent for what she does, and as distinct from the question of the agent's own motivating attitudes, which lead him to do what he does. The latter is the question more directly relevant to free will, though moral motivation normally depends on the capacity in early childhood to pick up motivating attitudes from others' reactive attitudes. Reactive attitudes based on hatred rather than anger (e.g. disgust or contempt) count as alternative forms of blame that may be appropriately directed toward agents manifesting bad qualities of will, even as a matter of motivational impairment. So psychopaths may still be said to deserve blame, even if they are incapable of modifying their behavior in response to blame. (shrink)

Interweaves elements of Kristevan and Heideggerian thought in order to reconstruct a linguistically embedded, existentially and affectively rich, dialectical model of willed self-regulation.

Este estudo tem por objetivo realizar uma reflexão sobre a feminização da velhice e o contexto sócio-familiar-parental de mulheres na contemporaneidade, com destaque para o impacto das doenças crônicas não transmissíveis no processo de envelhecimento e suas ramificações para o grupo de pertencimento, as estratégias de plasticidade – a resiliência –, da mulher idosa no enfrentamento das vicissitudes impostas pelo processo saúde-doença. Busca também refletir sobre questões que envolvem a multidimensionalidade do processo de viver-envelhecer da mulher. Preocupa-se em promover sensibilização (...) de profissionais da área das ciências da saúde a uma práxis interdisciplinar para os cuidados às especificidades do ser mulher idosa, enlaçando o contexto de pertencimento relacional. Assenta-se em uma abordagem de ensaio teórico. (shrink)

This book explains how P4C can facilitate young people's exploration of key ethical concerns of our time, such as sustainability, justice and intercultural and ...

Knowledge-first epistemology includes a knowledge norm of action: roughly, act only on what you know. This norm has been criticized, especially from the perspective of so-called standard decision theory. Mueller and Ross provide example decision problems which seem to show that acting properly cannot require knowledge. I argue that this conclusion depends on applying a particular decision theory which is ill-motivated in this context. Agents’ knowledge is often most plausibly formalized as an ambiguous epistemic state, and the theory of decision (...) under ambiguity is then the appropriate modeling tool. I show how to model agents as acting rationally on the basis of their knowledge according to such a theory. I conclude that the tension between the knowledge norm of action and formal decision theory is illusory; the knowledge-first paradigm should be used to actively select the decision-theoretical tools that can best capture the knowledge-based decisions in any given situation. (shrink)

Three studies using the Dreyfus model of skill acquisition were conducted over a period of 21 years. Nurses with a range of experience and reported skill-fulness were interviewed. Each study used nurses’ narrative accounts of actual clinical situations. A subsample of participants were observed and interviewed at work. These studies extend the understanding of the Dreyfus model to complex, underdetermined, and fast-paced practices. The skill of involvement and the development of moral agency are linked with the development of expertise, and (...) change as the practitioner becomes more skillful. Nurses who had some difficulty with understanding the ends of practice and difficulty with their skills of interpersonal and problem engagement did not progress to the level of expertise. Taken together, these studies demonstrate the usefulness of the Dreyfus model for understanding the learning needs and styles of learning at different levels of skill acquisition. (shrink)

The category of emotions covers a disputed territory, but clear examples include fear, anger, joy, pride, sadness, disgust, shame, contempt and the like. Such states are commonly thought of as antithetical to reason, disorienting and distorting practical thought. However, there is also a sense in which emotions are factors in practical reasoning, understood broadly as reasoning that issues in action. At the very least emotions can function as "enabling" causes of rational decision-making (despite the many cases in which they are (...) disabling) insofar as they direct attention toward certain objects of thought and away from others. They serve to heighten memory and to limit the set of salient practical options to a manageable set, suitable for "quick-and-dirty" decision-making. (shrink)

Building on the virtues that made the first edition of _A Presocratics Reader_ the most widely used sourcebook for the study of the Presocratics and Sophists, the second edition offers even more value and a wider selection of fragments from these philosophical predecessors and contemporaries of Socrates. With revised introductions, annotations, suggestions for further reading, and more, the second edition draws on the wealth of new scholarship published on these fascinating thinkers over the past decade or more, a remarkably rich (...) period in Presocratic studies. At the volume's core, as ever, are the fragments themselves--but now in thoroughly revised and, in some cases, new translations by Richard D. McKirahan and Patricia Curd, among them those of the recently published Derveni Papyrus. (shrink)

Currently, Nursing Education draws on a commonly taken‐for‐granted folk psychology of a representational view of how the mind works and how human beings learn. Descartes' representational view of the mind strongly influences pedagogies, theories of learning, curricula, and approaches to testing nursing knowledge and more broadly in academia. A representational view of the mind holds that perception occurs in the mind only through representations in the mind through ideas, concepts, templates and schema. Situated, embodied, and socially embedded cognition is presented (...) as a counter view to a representational view of the mind. (shrink)

: The author seeks an explanation for Merleau-Ponty's expression "the body understands", to which a real value is applied: the objects of the world have a signification that the body grasps by way of perception. The analysis focuses on Merleau-Ponty's Phenomenology of perception and on notes from two of his courses, Le monde sensible et le monde de l'expression and La nature. In these works, there is a constant allusion to the I can as an underlying and grounding mode with (...) regard to the I think. The French philosopher thus grants a central role to movement that demonstrates the interweaving of the body with the world. Resumo: O autor busca uma explicação para a expressão "o corpo conhece", de Merleau-Ponty, à qual atribui um valor real: os objetos do mundo têm uma significação que o corpo apreende por meio da percepção. A análise se concentra na Fenomenologia da percepção e nas notas de dois cursos: O mundo sensível e o mundo da expressão e A natureza. Há uma constante alusão ao eu posso como um modo subjacente e fundamental em relação ao eu penso. Daí, o filósofo francês conferir um papel central ao movimento que demonstra o entrelaçamento do corpo com o mundo. (shrink)

In 1785, George Washington described a “knowing farmer” as “one who can convert every thing he touches into manure, as the first transmutation towards Gold.” With these words, Washington linked the “knowing farmer” to the alchemist who endeavored to transform base metals into gold with the aid of a philosopher's stone. In each instance, the challenge was to convert raw materials into something new and precious.Today, the “knowing bioethicist” is in a similar position. American bioethics harbors a variety of ethical (...) methods that emphasize different ethical factors, including principles, circumstances, character, interpersonal needs, and personal meaning. Each method reflects an important aspect of ethical experience, adds to the others, and enriches the ethical imagination. (shrink)

In Quod animi mores, Galen says both that there is an identity between the capacities of the soul and the mixtures of the body, and that the soul’s capacities ‘follow upon’ the bodily mixtures. The seeming tension in this text can be resolved by noting that the soul’s capacities are constituted by, and hence are nothing over and above, bodily mixtures, but bodily mixtures explain the soul’s capacities and not the other way around. Galen’s proposal represents a distinctive position in (...) the Ancient debate on the relationship between soul and body. (shrink)

Much modern science and ethics debate is on high-profile problems such as animal organ transplantation, genetic engineering and fetal tissue research, in discourse that assumes technical tones. Other work, such as narrative ethics, expresses the failed promise of technology in the vivid detail of human experience. However, the essential nature of contemporary technology remains largely opaque to our present ethical lens on health care and on society. The limited controversies of modern science and ethics perpetuate ‘technics’, a technical, problem-solving mindset (...) that fails to grapple successfully with the complexity of technology. A critical dialectic between practice and scholarship widens the ethical conversation in nursing to consider technology as an ongoing set of daily and fundamental moral choices on how we live. Critical text on technology recovers ethics from the limits of technics, and assists nurses to develop an inherent knowedge of technology that is needed to provide ethical care in a technological world. (shrink)

Partisane de l'objectivité, notre culture n'envisage la science que sous l'angle de la neutralité, qui serait le seul chemin vers la vérité. Pourtant, les physiciens soutiennent depuis longtemps déjà que l'observateur modifie l'observé. Et qu'en est-il des sciences humaines, où l'objet observé est en même temps le sujet observant : l'homme? Allant à contre-courant des positions habituellement admises, ce livre pose la question de la place du sujet dans la recherche en sciences humaines. Le "sujet" dont il est question ici (...) est double, à la fois "observant" et "observé" : de ce fait, le chercheur ne peut être que partial. "On voit aussi bien de biais que de face" : les différents chapitres de cet ouvrage démontrent en quoi la partialité constitue en réalité un atout. Le chercheur doit la considérer comme l'unique moyen d'accéder au débat critique. Il faut se départir du désir de "saisir le réel" et accepter que la recherche gagne en profondeur lorsqu'elle assume d'être impliquée, engagée. Ainsi, la partialité assumée sans peur de s'éloigner des critères habituels de "scientificité" devient ressource, renouveau, transformation théorique. Un ouvrage de réflexion, à rebours des idées reçues. (shrink)

Westworld portrays a world where humans and human‐like machines coexist. When systems of observation are referred, Nolan's predilection is considered for adding computational science subjects to his storylines. According to the theorist Katherine Hayles, they present a geometrical pattern of the relationship between the observer and the observed worlds. Westworld is a posthuman narrative that develops essential characteristic from Nolan's productions, which is the bidirectional line between science and fiction. The storytelling mythologies result in the design of the backstories of (...) some characters being integrated within the collective imaginary of Westworld and its visitors. The characters from Westworld are placed in the blurred borderline between memory and imagination. The blurred borderline between memory and imagination is seen in the creation of an internal otherness in the form of a collective bicameral mind, considered as a split personality or doppelganger, and as a new manifestation of the semiosis of virtuality. (shrink)

Hutcheson’s theory of morality shares far more common ground with Clarke’s morality than is generally acknowledged. In fact, Hutcheson’s own view of his innovations in moral theory suggest that he understood moral sense theory more as an elaboration and partial correction to Clarkean fitness theory than as an outright rejection of it. My aim in this paper will be to illuminate what I take to be Hutcheson’s grounds for adopting this attitude toward Clarkean fitness theory. In so doing, I hope (...) to bring to light an otherwise unexpected continuity between moral sense theory and the moral rationalism to which it is usually opposed, and, in so doing, draw attention to the anti-sceptical realism that lies at the heart of both accounts. (shrink)

Among the paradoxical aspects of Hobbes's scepticism attention has recently turned to Hobbes's fool of Leviathan , chapter xv, where Hobbes makes a claim about justice that paraphrases Psalm 52:1: "The fool hath said in his heart there is no God." It is a charge of which Hobbes himself could be suspected, but in fact we see that it is on this startling claim that his legal positivism rests. Moreover it is embedded in a theory of natural law that Hobbes (...) inherited from the late scholastics and that he shares in common with Grotius as a practical solution to the problem of scepticism. Indeed, the fool is not even honoured with the designation "sceptic." He is simply dumb, stultus , one of the mindless mob, or those led astray by priests. Hobbes's treatment of the fool as stultus is Epicurean, as we see in the Historia Ecclesiastica , where he gives the topos special attention, and Epicureanism helps us solve the puzzle of the fool. (shrink)

Resumo O objetivo deste artigo é interpretar o livro Dialética do esclarecimento e seus principais argumentos, considerando a dominação masculina que perpassa a racionalidade moderna. Para isso, sugere-se uma interpretação acerca do entrelaçamento entre mito e esclarecimento, durante o processo de civilização ocidental, indicando que os argumentos de Adorno e Horkheimer tomam a modernidade como um projeto fundamentalmente masculino.This article aims to interpret the book Dialectic of Enlightenment and its main arguments considering the masculine domination which permeates the modern rationality. (...) In order to do this an interpretation about the intertwining between myth and enlightenment during the process of western civilization is suggested, indicating that the arguments of Adorno and Horkheimer take modernity as a fundamentally male project. (shrink)

The exportation of Western biomedicine throughout the world has not resulted in a systematic homogenization of scientific ideology but rather in the proliferation of many forms and practices of biomedicine. Similarly, in the last decade, bioethics has become increasingly an international enterprise. Although there may be consensus regarding the inherent value of ethical discourse as it relates to health and medical care, there are disagreements about the nature and parameters of medical morality. This lack of consensus exists because our beliefs (...) about morality are culturally constituted, embedded in social, religious, and political ideologies that influence particular individuals and communities at specific historical moments. (shrink)

Suppose I am now making plans for next summer’s vacation. I can spend a week in Rome or on the Riviera, but not both. Either choice would be excellent, but after weighing various pros and cons, I decide that for my purposes Rome would be better. If I am rational, then, I must choose Rome. It is an assumption of standard decision theory that rationality requires maximizing: trying to get the maximum amount of whatever form of value we are after (...) (usually construed as “utility”). An alternative has been proposed, under the heading of “satisficing” – being satisfied with what suffices, as it were, or settling for an option that is “good enough” – but this may seem rational only when there are costs to determining which option is best that diminish the value of choosing it, to the point where the choice of a less good option really amounts to maximizing. Where there is no serious cost, even in time and effort, to getting hold of something better – a vacation in Rome rather than the Riviera – how could it be rational to turn it down? If we pay attention to the temporal standpoint from which a choice is made, though, satisficing makes good sense. It accords with our common appeal to thresholds: adequate levels of satisfaction or value, such that getting above them is not necessary, though it might be nice. Once we have reached a threshold, it is rational – meaning rationally permissible – to stop. Pushing further toward the best may also be permissible but is not rationally required, where we already have a good enough option in hand. So if offered a chance to move to Rome while already settled happily on the Riviera, I would not be irrational to turn the offer down, even if I grant that accepting it would make my vacation even better. (shrink)

Places and anniversaries can function as ‘sites of memory’, but three major Newtonian locations – Cambridge, Grantham and London – were also sites of conflict that resonated with wider debates about the nature of genius and the conduct of science. Ritualized celebrations at appropriate times and places helped not only to establish Newton's status as a local hero, national exemplar and scientific genius, but also to promote various versions of national and scientific heritage. By examining changes in how Newton has (...) been commemorated, this paper explores ways in which different protagonists have contributed to and benefited from legendary visions of Newton. (shrink)