: 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)

El artículo se propone rehabilitar el concepto tomasiano de representación cognoscitiva que es fuertemente criticado en su versión post cartesiana. Con este objetivo se contextualiza la representación en el marco más amplio de otras características que Tomás de Aquino atribuye al conocimiento humano, concretamente las de inmanencia e intencionalidad. El análisis de estos atributos del conocimiento permite establecer el ámbito propio del acto cognoscitivo, diferenciándolo de una condición física o natural This article aims at recovering Aquinas’ concept of cognitive representation (...) which is strongly criticized in its post-cartesian sense. For this purpose, representation is contextualized in the wider frame of other characteristics that Thomas Aquinas attributes to human knowledge, i.e. that of immanence and intentionality. The analysis of these features allows to establish the proper scope of the cognitive act and to differentiate it from a physical or natural condition. (shrink)

Resumen El artículo parte del supuesto que Merleau-Ponty realiza en su filosofía una formulación y caracterización del conocimiento humano. Se explican cuatro notas que dan cuenta, no exhaustiva, de los rasgos centrales de su pensamiento gnoseológico. La característica principal, de la que se desprenden las otras tres notas, es la primacía de la percepción. La segunda nota, que dice relación con la opacidad del conocimiento, se explica tomando una expresión de Bech: “el pensamiento de la no-coincidencia”. La tercera nota corresponde (...) a la interrogación radical y la cuarta se expone a través del concepto de no-filosofía.The article starts from the assumption that Merleau-Ponty, in hisphilosophy, formulates and characteriges human knowledge. Four traits are explained, each of which gives account, in a non-exhaustive way, of hisgnoseological thinking centralfeatures. The main feature, from which emerge the other three, is the primay of perception. The second feature, which is related to the opaaty of knowledge, is explained by Bech ’s expression of “the thought of non-coincidence”. The third feature corresponds to radical interrogation and the fourth is explained through the concept of non-philosophy. (shrink)

Este artículo presenta los vínculos entre el pensamiento de Edith Stein y Simone Weil, ambas destacadas filósofas del siglo XX, respecto a la concepción de la ciencia y técnica moderna. La tesis que guiará nuestro trabajo es que las dos pensadoras recuperan la concepción de la ciencia como contemplación del orden del mundo. Esta perspectiva permite cambiar la mirada fisicalista con respecto a la naturaleza y detener los daños que la excesiva intervención de la técnica ha provocado en la naturaleza. (...) De este modo, la ciencia se transforma en puente que conduce al Creador. En el trabajo, se analizan los conceptos de finalidad; la consideración del espacio y la geometría como integradores de la realidad; la percepción como origen del conocimiento y la dimensión trascendente de la ciencia. Cada uno de estos aspectos es analizado desde la óptica del orden intrínseco de las cosas y de la persona dado por el Creador. (shrink)

El conocimiento es una actividad de la persona que, paradójicamente, presenta un carácter cercano y, a la vez, misterioso. Por una parte es nuestro vínculo habitual con el mundo, pero, por otra, no siempre logramos comprender su significado. La visión, a veces frecuente, del conocimiento como una copia interna del mundo exterior, ha llevado a algunos filósofos, por ejemplo Rorty, a criticar explicaciones basadas en Aristóteles y Tomás de Aquino. Esta obra busca superar esta crítica, mostrando que la comprensión del (...) conocimiento como un acto perfectivo de la persona rompe con el prejuicio que entiende el conocimiento al modo de una reduplicación del mundo en una esfera interior o mental. El libro constituye, tanto por su temática como por su método expositivo, un valioso aporte para los estudiosos de la filosofía y también para aquellos que, interesados en el tema, miran con recelo el lenguaje técnico de esta disciplina. La autora se ha esmerado por presentar un texto que resulte ágil y accesible también a un público amplio y no necesariamente especialista en filosofía. (shrink)

People often signal their membership in groups through their clothes, hairstyle, posture, and dialect. Most existing evolutionary models argue that markers label group members so individuals can preferentially interact with those in their group. Here we ask why people mark ethnic differences when interethnic interaction is routine, necessary, and peaceful. We asked research participants from three ethnic groups in southwestern Madagascar to sort photos of unfamiliar people by ethnicity, and by with whom they would prefer or not prefer to cooperate, (...) in a wage labor vignette. Results indicate that southwestern Malagasy reliably send and detect ethnic signals; they signal less in the marketplace, a primary site of interethnic coordination and cooperation; and they do not prefer co-ethnics as cooperation partners in novel circumstances. Results from a cultural knowledge survey and calculations of cultural FST suggest that these ethnic groups have relatively little cultural differentiation. We concur with Moya and Boyd that ethnicity is unlikely to be a singular social phenomenon. The current functions of ethnic divisions and marking may be different from those at the moment of ethnogenesis. Group identities may persist without group conflict or differentiation. (shrink)

Hace ya varias décadas que Latinoamérica salió del colonialismo “centroeuropeo”, como lo llama Dussell; sin embargo, se mantiene una actitud de “colonialidad”, entendida como un proceso amplio de control hegemónico de imposición de conocimientos, prácticas y formas culturales en todos los campos de la vida social, al tiempo que se desprecian y desdeñan los valores autóctonos, los conocimientos ancestrales y populares que Boaventura de Sousa Santos denomina con la metáfora de “Las epistemologías del sur”; es decir, aquellas epistemologías de quienes (...) no han tenido voz ni voto en las decisiones trascendentales de la vida social, económica, política y cultural, como los desposeídos, los marginados de la sociedad, campesinos, indígenas, afrodescendientes, homosexuales, entre otros. Los responsables de esta actitud colonialista, no solamente han sido los gobiernos que, mediante convenios y tratados bilaterales y multilaterales con las potencias hegemónicas, financian proyectos de diversa índole e imponen sus criterios e intereses en los distintos campos de la economía, la política y la educación. Pero también la misma educación ha tenido su responsabilidad en este proceso. El conocimiento impartido en las universidades es hegemónico y colonizador, que llega de Europa y Norte América. Por esta razón, la ciencia y el conocimiento que se producen en estas regiones, debe construirse para su validez, con las epistemologías y las metodologías de estas potencias; mientras que los conocimientos culturales, populares y ancestrales, se consideran obstáculos epistemológicos que no pueden convivir e interactuar con la epistemología de la ciencia clásica. Es por esto que la Universidad también tiene que “decolonizar” sus saberes, para alcanzar un espacio transcultural que incluya todos aquellos conocimientos y cosmovisiones populares y tradicionales para que puedan ser tenidos como pares, en un diálogo de saberes dentro de los procesos de formación y aprendizaje. (shrink)

Introduction to the Institutional Logics Perspective -- Precursors to the Institutional Logics Perspective -- Defining the Inter-institutional System -- The Emergence, Stability and Change of the Inter-institutional System -- Micro-Foundations of Institutional Logics -- The Dynamics of Organizational Practices and Identities -- The Emergence and Evolution of Field-Level Logics -- Implications for Future Research.

Julián Marías es uno de los pensadores humanistas más completos del siglo XX y uno de los intelectuales más grandes de la España contemporánea. La presente obra pretende fijar de un modo muy detallado su aportación personal y filosófica al pensamiento universal. El resultado ha sido un riguroso trabajo pluridisciplinar que, desde un planteamiento divulgativo, reúne por primera vez a los mejores conocedores de su vida y su obra.

El presente capítulo tiene como pretensión tanto ilustrar los momentos primordiales del apartado sobre administración de justicia al interior de los Lineamientos de la Filosofía del derecho, como exponer algunos elementos conflictivos en su comprensión. Este capítulo se separa en tres momentos: i) tematiza la tarea de la administración de justicia como salvaguardia del derecho; ii) caracteriza la cohesión narrativa de la administración de justicia al interior de la sociedad civil y su tensión con el concepto de Estado y, finalmente, (...) iii) la problemática de la personalización al interior del sistema de leyes y la interpelación de Marx. La hipótesis que aparece, entonces, es que Hegel intenta probar la necesidad de la codificación del derecho en virtud la defensa de la libertad personal y de la propiedad, pero la cual solo es posible mediante el poder o violencia judicial. (shrink)

Overview -- Locke's internal sense and Kant's changing views -- Personal identity amd its problems -- Rationalist metaphysics of mind -- Consciousness, self-consciousness, and cognition -- Strands of Argument in the Duisburg Nachlass -- A transcendental deduction for a priori concepts -- Synthesis : why and how? -- Arguing for apperception -- The power of apperception -- "I-think" as the destroyer of rational psychology -- Is Kant's theory consistent? -- The normativity objection -- Is Kant's thinker (as such) a free (...) and responsible agent? -- Kant our contemporary. (shrink)

Introduction : aesthetics in the age of consumer culture. Some terms -- Attention and distraction : the billboard as mural form -- Fascination; or, enlightenment in the age of neon light -- Poetry, replication, late capitalism : Octavio Paz as concrete poet -- Lygia Clark, at home with objects -- Conclusion.

Abstract:During recent years, the principle and practice of employment-at-will have been under attack. While progress has been made in eroding the practice, the principle still governs the philosophical assumptions underlying employment practices in the United States, and, indeed, EAW has been promulgated as one of the ways to address economic ills in other countries. This paper will briefly review the major critiques of EAW. Given the failure of these arguments to erode the underpinnings of EAW, we shall suggest new avenues (...) for approaching employment issues to achieve the desirable goal of employee dignity and respect. (shrink)

Physical activity, body composition and sedentary behavior may affect the health of children. Therefore, this study examined the effect of an educational hybrid physical education program on physical fitness, body composition and sedentary and PA times in adolescents. A 9-month group-randomized controlled trial was conducted in 150 participants allocated into the control group and experimental group. Cardiorespiratory fitness, speed, strength, agility, flexibility and body mass index were assessed through previously validated field tests. Sedentary time, PA at school and afterschool were (...) evaluated with the Youth Activity Profile-Spain questionnaire. Significant differences were observed concerning to the CG in APA-weekend, speed-agility and agility. Regarding the intervention, cardiorespiratory fitness, speed-agility, strength, flexibility, agility, PA in school, APA-weekday, APA-weekend, APA-week, and sedentary time increased significantly in the EG. The use of a hybrid program based on teaching personal and social responsibility and gamification strategies produced enhancements in cardiorespiratory fitness, agility, speed, APA-weekdays and APA-weekends, reducing the sedentary time. (shrink)

In Frege's Conception of Logic Patricia A. Blanchette explores the relationship between Gottlob Frege's understanding of conceptual analysis and his understanding of logic.

The relationship between a human being and an AI system has to be considered as a collaborative process between two agents during the performance of an activity. When there is a collaboration between two people, a fundamental characteristic of that collaboration is that there is co-supervision, with each agent supervising the actions of the other. Such supervision ensures that the activity achieves its objectives, but it also means that responsibility for the consequences of the activity is shared. If there is (...) no co-supervision, neither collaborator can be held co-responsible for the actions of the other. When the collaboration is between a person and an AI system, co-supervision is also necessary to ensure that the objectives of the activity are achieved, but this also means that there is co-responsibility for the consequences of the activities. Therefore, if each agent's responsibility for the consequences of the activity depends on the effectiveness and efficiency of the supervision that that agent performs over the other agent's actions, it will be necessary to take into account the way in which that supervision is carried out and the factors on which it depends. In the case of the human supervision of the actions of an AI system, there is a wealth of psychological research that can help us to establish cognitive and non-cognitive boundaries and their relationship to the responsibility of humans collaborating with AI systems. There is also psychological research on how an external observer supervises and evaluates human actions. This research can be used to programme AI systems in such a way that the boundaries of responsibility for AI systems can be established. In this article, we will describe some examples of how such research on the task of supervising the actions of another agent can be used to establish lines of shared responsibility between a human being and an AI system. The article will conclude by proposing that we should develop a methodology for assessing responsibility based on the results of the collaboration between a human being and an AI agent during the performance of one common activity. (shrink)

This book provides a welcome assessment of the wide-ranging impact of Michel Foucault's work upon a number of disciplines within the social sciences and humanities. It offers close textual readings of Foucault's work along with clear overviews of how his work has been taken up in subjects such as history, philosophy and international relations. It also offers original applications of his work to important topics within feminist theory, political theory, the sociology of race, and socio-legal studies.

Una manera de integrar historia y filosofía de la ciencia consiste en usar estudios históricos de caso como evidencia de conclusiones filosóficas sobre la ciencia. A pesar de tener ejemplos representativos en la actualidad, varios autores han puesto esta metodología en tela de juicio con un argumento escéptico de circularidad epistémica. En este artículo reivindico el estatus epistémico de esta metodología mediante una estrategia que muestra que este argumento no funciona o que el escéptico estaría finalmente en desventaja dialéctica. Sobre (...) esta base, señalo cómo esta controvers. (shrink)

In the last decades, interest in the study of the negative consequences of bullying for the victims has increased. Victims are often known to show emotional adjustment issues, such as negative self-concept and low life satisfaction. Moreover, some studies have observed important associations between self-concept and life satisfaction, in which a positive self-concept is related to high levels of life satisfaction. Other studies have pointed out the importance of emotional intelligence, as a regulatory and protective factor against the negative impact (...) of victimization on adjustment in adolescents. The main objective of this work was to analyze the mediating effect of self-concept on life satisfaction and the moderated mediation effect of EI on self-concept and life satisfaction in the context of peer victimization. The participants in the study were 1,318 Spanish students of both sexes and aged between 11 and 18 years, from four compulsory secondary education centers. The results indicated that, on the one hand, self-concept mediated the relationship between victimization and life satisfaction. On the other hand, EI was not only positively associated with self-concept, but it also significantly moderated the negative influence of victimization on self-concept. EI may also indirectly moderate the relationship between victimization and life satisfaction through the self-concept. These data show the importance of EI as a possible protective and moderating factor of the negative effect of bullying on emotional adjustment, which is interesting for the design of future prevention and intervention programs in school contexts. (shrink)