IntroductionTranscranial magnetic stimulation is a consolidated procedure for the treatment of depression, with several meta-analyses demonstrating its efficacy. Theta-burst stimulation is a modification of TMS with similar efficacy and shorter session duration. The geriatric population has many comorbidities and a high prevalence of depression, but few clinical trials are conducted specifically for this age group. TBS could be an option in this population, offering the advantages of few side effects and no pharmacological interactions. Therefore, our aim is to investigate the (...) efficacy of TBS in geriatric depression.Clinical trial registration[https://clinicaltrials.gov/ct2/], identifier [NCT04842929]. (shrink)

El jesuita morisco P. Ignacio de las Casas colaboró en la traducción de algunos de los libros plúmbeos encontrados en Granada a fines del siglo XVI. Inicialmente se manifestó partidario de su autenticidad, pero pronto se convenció de que eran una falsificación. Desarrolló entonces una activa lucha para conseguir que la Iglesia evitara su divulgación. En el artículo se pasa revista a su intervención como traductor y a los argumentos que utilizó para criticar la doctrina de los libros plúmbeos. El (...) P. Las Casas, además de señalar la presencia de elementos islámicos, ve en ellos claras muestras de antiguas herejías antitrinitarias. Aunque no los considera obra de moriscos, señala el atractivo que el mesianismo y milenarismo contenidos en la doctrina de los libros plúmbeos tenía para los moriscos. (shrink)

This study aims to present a comparative analysis of philosophical theories of universals espoused by the foremost representatives of the three main schools of early modern scholastic thought. The book introduces the doctrines of Francisco Suárez, S.J. (1548-1617), the Thomist John of St. Thomas, O.P. (1589-1644), and the Scotists Bartolomeo Mastri da Meldola, O.F.M. Conv. (1602-1673) and Bonaventura Belluto, O.F.M. Conv. (1600-1676). The author examines in detail their mutual doctrinal delineation as well as the conceptualist tenet of the Jesuit Pedro (...) Hurtado de Mendoza (1578-1641), whose thought constitutes an important systematic point of comparison especially with Suárez's doctrine. The book offers the first comparative elaboration of the issue of universals, in both its metaphysical and its epistemological aspects, in the era of second scholasticism. (shrink)

The article uses Zeno’s metrical paradox of extension, or Zeno’s fundamental paradox, as a thought-model for the mind-body problem. With the help of this model, the distinction contained between mental and physical phenomena can be formulated as sharply as possible. I formulate Zeno’s fundamental paradox and give a sketch of four different solutions to it. Then I construct a mind-body paradox corresponding to the fundamental paradox. Through that, it becomes possible to copy the solutions to the fundamental paradox on the (...) mind-body paradox. Three of them fail. But one of them – the Aristotelian one – gives us an interesting hint. Finally, this hint is pursued somewhat further and through comparison with Zeno’s fundamental paradox, the impossibility of a solution to the mind-body problem is shown again. The main new point of this article is the comparison of the mind-body problem with Zeno’s fundamental paradox. The article is a revised english version of an article published in: Allgemeine Zeitschrift für Philosophie, 23, 1998, p. 61-75. (shrink)

In this exploratory study, we present findings from semi-structured interviews with 11 self-identified lesbian and gay (LG) humanitarian aid workers of Doctors without Borders (MSF). We investigate their perceptions of workplace inclusion in terms of perceived satisfaction of their needs for authenticity and belonging within two organizational settings, namely office and field. Through our combined deductive and inductive approach, based on grounded theory, we find that perceptions of their colleagues’ and supervisors’ attitudes and behaviors, as well as organizational inclusiveness practices (...) play a role in LGs’ perceived authenticity, but not belonging, in the workplace. However, these organization-level characteristics do not account for between-participant differences in perceived authenticity. Therefore, we inductively construct a typology of three groups, which we coined conscious first-missioners, authentic realists, and idealistic activists, based on how LG humanitarian aid workers assess and deal with not being able to be their authentic selves when they are in the field, because homosexuality is illegal in many project countries. Conscious first-missioners are separated from the other two groups based on having gone to the field once, whereby they felt in control over the decision on how to manage their sexuality. Alternatively, authentic realists and idealistic activists alike felt they did not really have a choice in how to manage their sexuality, but handled that differently. We find the importance of one’s sexuality as well as adherence to the overarching organizational mission relevant individual-level factors herein. Furthermore, we find disclosure of sexual identity to be strongly context-dependent, as participants are ‘out of the closet’ in the office, but go back into the closet when they enter the field, with different country contexts even leading to different decisions concerning self-disclosure, thus demonstrating the importance of careful sexual identity management. This so-called disclosure dilemma, we find, may not be merely an individual choice, but rather a shared dilemma involving multiple stakeholders, such as the organization and fellow team members. We discuss the findings’ contributions to existing literature on LGs’ workplace experiences and implications for future research on inclusion of sexual and other invisible minorities in the workplace. (shrink)

RESUMENLa teoría de la libertad de A. Sen resulta de la conjunción de sus enfoques de las capacidades, de las habilitaciones y de la elección social. De esta manera se obtiene una noción de libertad como capacidad que puede compararse con la libertad como ausencia de dominación característica del republicanismo. El resultado de tal comparación es, contra la tesis de P. Pettit, una diferencia importante entre ambas debido a las dificultades de la concepción seniana para captar las relaciones de poder.PALABRAS (...) CLAVEPETTIT, A. SEN, PODER, REPUBLICANISMO, CAPACIDAD, LIBERAL PARETIANO, HABILITACIÓN ABSTRACTAmartya Sen’s theory of freedom emerges from his capabilities approach, his entitlements approach and his contributions to the theory of social election. In this way we get a concept of freedom as capability which can be compared to the republican notion of liberty as non domination. Against P. Pettit’s view, we deduce of this comparison an important difference between both theories of freedom. That difference is due to the difficulties of Sen’s theory to cope with the relations of power.KEY-WORDSPETTIT, A. SEN, REPUBLICANISMO, CAPABILITY, POWER, PARETIAN LIBERAL, ENTITLEMENT. (shrink)

At the centre of the monograph (1984, first edition) lies a detailed interpretation and critique of the idea of the Good in the Republic. The main thesis of the interpretation runs as follows: The idea of the Good functions as a third item between thinking and being. The main purpose of the monograph is to introduce the systematic problem of the third item via the historical problem of the idea of the Good. The second, enlarged edition (1989) gives a new (...) reconstruction of an "exasperatingly difficult but ever fascinating topic" (H. Cherniss), that is, of the platonic theory of the ideal numbers and the two principles that were contained in the “so-called unwritten doctrines” (Aristotle). The final chapter gives new information on the reception of Plato's idea of the Good in P. Natorp and M. Heidegger. It also includes an updated bibliography. The third edition (2015) is a reprint of the second edition of 1989. Further remarks and an updated bibliography to 2005 are to be found in: - Ferber, Rafael (2005). Ist die Idee des Guten nicht transzendent oder ist sie es doch? Nochmals Platons ΕΠΕΚΕΙΝΑ ΤΗΣ ΟΥΣΙΑΣ. In: Barbaric Damir: Platon über das Gute und die Gerechtigkeit / Plato on Goodness and Justice / Platone sul Bene e sulla Giustizia. Würzburg, 149-174. - Ferber, Rafael / Damschen, Gregor (2015). Is the Idea of the Good Beyond Being? Plato's "epekeinea tês ousias" Revisted (Republic, 6, 509b8-10). In: Nails, Debra; Harold, Tarrant; Kajava, Mika; Salmenkivi, Eero. Second Sailing: Alternative Perspectives on Plato. Espoo, 197-203. (shrink)

"El éxito de Maquiavelo se manifiesta de forma clara en su virulenta influencia en el pensamiento político español de la segunda mitad del siglo XVI y primera mitad del siglo XVII. No es nada sorprendente que en aquellas centurias fuese leído y muy conocido en la Península, pues la política española estaba muy vinculada a Italia. Asimismo, la influencia del maquiavelismo llega hasta la actualidad y cubre prácticamente todo el mundo latinoamericano. Este volumen, por primera vez, ofrece un panorama más (...) amplio de la influencia de la teoría política del florentino tanto en España como en América. Los capítulos de este volumen han sido elaborados por especialistas académicos de uno y otro lado del mundo hispano. En el fondo, lo que este libro alienta es la idea de que cualquier comprensión teórica en español en la actualidad debe pasar por una reflexión en sentido global euroamericano."--P. [4] of cover. (shrink)

At the centre of the monograph (1984, first edition) lies a detailed interpretation and critique of the idea of the Good in the Republic. The main thesis of the interpretation runs as follows: The idea of the Good functions as a third item between thinking and being. The main purpose of the monograph is to introduce the systematic problem of the third item via the historical problem of the idea of the Good. The second, enlarged edition (1989) gives a new (...) reconstruction of an "exasperatingly difficult but ever fascinating topic" (H. Cherniss), that is, of the platonic theory of the ideal numbers and the two principles that were contained in the “so-called unwritten doctrines” (Aristotle). The final chapter gives new information on the reception of Plato's idea of the Good in P. Natorp and M. Heidegger. It also includes an updated bibliography. The third edition (2015) is a reprint of the second edition of 1989. Further remarks and an updated bibliography to 2005 are to be found in -/- Ferber, Rafael (2005). Ist die Idee des Guten nicht transzendent oder ist sie es doch? Nochmals Platons ΕΠΕΚΕΙΝΑ ΤΗΣ ΟΥΣΙΑΣ. In: Barbaric Damir: Platon über das Gute und die Gerechtigkeit / Plato on Goodness and Justice / Platone sul Bene e sulla Giustizia. Würzburg, 149-174.:www.zora.uzh.ch/34098/. (shrink)

Resumen: El objetivo de este escrito es discutir el rol y validez de las intuiciones en el ámbito epistémico, en particular el rol de las denominadas intuiciones racionales y su característica de acceso a priori a ciertos ítems o de conocimiento o de creencia. Se analizará el supuesto de centralidad de las intuiciones en la argumentación filosófica. Este supuesto otorga un rol evidencial a una intuición I que un sujeto S tiene respecto a una proposición P. En otras palabras, dicha (...) intuición sería un proceso confiable para acceder al valor de verdad de dicha proposición, cumplir el rol de conductora de verdad. El criterio de conductora de verdad es asociado generalmente o una creencia o a un ítem de conocimiento, y el afirmar que una intuición es confiable implica que es una vía de acceso al valor de verdad de cierto ítem de conocimiento o de creencia. Siguiendo a Cappelen, en este escrito afirmo que el supuesto de centralidad es errado, en primer lugar, porque una intuición racional no tiene por objetivo fundamentar, justificar o evidenciar la verdad o falsedad de una creencia o conocimiento, sino más bien cumplir un rol propedéutico y transmisor previo a la determinación de ese valor de verdad. Hay, por tanto, un criterio de dispensabilidad en el rol epistémico que le compete a una intuición y un rol de falseador epistémico indirecto vía descarte de hipótesis.: The aim of this paper is to discuss the role and validity of intuitions in the epistemic field, in particular therole of so-called rational intuitions and their characteristic of access to certain items of a priori knowledgeor belief. The assumption of centrality of intuitions in philosophical argumentation will be analyzed. Thisassumption gives an evidential role to an intuition I that a subject S has regarding a proposition P. In otherwords, this intuition would be a reliable process to access the truth value of such a proposition, fulfillingthe role of conductor of truth. The truth-conduciveness criterion is usually associated either with a beliefor with an item of knowledge, and affirming that an intuition is reliable implies that it is a way of accessingthe truth value of a certain item of knowledge or belief. Following Cappelen, here I affirm that theassumption of centrality is wrong, firstly because a rational intuition is not intended to ground, justify or evidence the truth or falsity of a belief or knowledge, but rather to fulfill a propaedeutic role andtransmitter role before the determination of that truth value. There is, therefore, a criterion of dispensability in the epistemic role that corresponds to an intuition and an indirect epistemic defeater rolevia discarding hypotheses. (shrink)

Resumen: El objetivo de este escrito es discutir el rol y validez de las intuiciones en el ámbito epistémico, en particular el rol de las denominadas intuiciones racionales y su característica de acceso a priori a ciertos ítems o de conocimiento o de creencia. Se analizará el supuesto de centralidad de las intuiciones en la argumentación filosófica. Este supuesto otorga un rol evidencial a una intuición I que un sujeto S tiene respecto a una proposición P. En otras palabras, dicha (...) intuición sería un proceso confiable para acceder al valor de verdad de dicha proposición, cumplir el rol de conductora de verdad. El criterio de conductora de verdad es asociado generalmente o una creencia o a un ítem de conocimiento, y el afirmar que una intuición es confiable implica que es una vía de acceso al valor de verdad de cierto ítem de conocimiento o de creencia. Siguiendo a Cappelen, en este escrito afirmo que el supuesto de centralidad es errado, en primer lugar, porque una intuición racional no tiene por objetivo fundamentar, justificar o evidenciar la verdad o falsedad de una creencia o conocimiento, sino más bien cumplir un rol propedéutico y transmisor previo a la determinación de ese valor de verdad. Hay, por tanto, un criterio de dispensabilidad en el rol epistémico que le compete a una intuición y un rol de falseador epistémico indirecto vía descarte de hipótesis. (shrink)

Abstract: It deals with the question of what a moral judgment is. On the one hand, a satisfactory theory of moral judgments must take into account the descriptive character of moral judgments and the realistic language of morals. On the other hand, it must also meet the non-descriptive character of moral judgments that consists in the recommending or condemning element and in the fact that normative statements are derived from moral judgments. However, cognitivism and emotivism or “normativism” are contradictory theories: (...) If moral judgments are descriptive, it is not possible to deduce norms from them. But if one can deduce norms from moral judgments, they are not descriptive. As a solution to this problem, the paper suggests that moral judgments represent institutional facts; the corresponding theory is moral institutionalism. A moral institutional fact – “an act X is Y”, Y” means “morally right” or “morally false” – is a hybrid of descriptive and prescriptive elements: It is stating a fact in descriptive language (“is”) and at the same time, it is short for the prescriptive constitutive rule “X is Y according to the moral rules of the language community C”. Institutional facts contain normative presuppositions without letting them appear in their grammatical form. Institutional facts are now (in relation to the language community C) objective and intersubjective and they can be generalized (cognitive aspect), although they cannot be reduced to brute physical or psychological facts, and it is also possible to deduce norms from them because they are built into them. The meta-ethical concept of moral institutionalism, which is evolved further in the paper, preserves the best intentions of emotivism and cognitivism without leading to contradiction. As a by-product, the article shows exactly the error in J. R. Searle’s alleged counterexample against the so-called naturalistic fallacy from “is” to “ought”. This lies in the normative “are” of the analytic premise or definition in “2a. All promises are [that is ought to be] acts of placing oneself under (undertaking) an obligation to do the thing promised”. In “Key concepts in philosophy”, Sankt Augustin 2015, institutionalism is explained further (p.184-191) and confined to what Hegel has called “Sittlichkeit” that is customary morality in in distinction to the “morality” of my personal consciousness (p.212-213):. (shrink)

ABSTRACT Moral Naturalism is the view that moral judgments aim at describing moral facts and that these are ordinary garden-variety natural facts. Moral Naturalism has trouble accounting for the intuition that we cannot outsource moral judgments, i.e., we cannot ground a moral conviction that p on the fact that a reliable moral adviser holds that p. There have been, however, several attempts to explain this intuition away or to discredit the intuition pumps that bring it forward. I argue that moral (...) naturalists are not in a position to deny this intuition. Moral Naturalism embodies a conception of the minimal conditions for someone to qualify as capable of making moral judgments; among these conditions is the acknowledgment of the supervenience of the moral on the non-moral; given the naturalist's conception of what it takes for someone to be capable of moral judgment, if we allow agents to outsource their moral judgments we come to situations in which the convictions of moral agents do not comply with the acknowledgment of moral supervenience. The naturalist must, therefore, deny the possibility of moral outsourcing. Moral Naturalism, then, faces the problem of making sense of the ban on moral outsourcing. (shrink)

Festschrift in honor of S.P. Dubey, Indian philosopher; contributed articles.

Professional musicians are expected to perform at a very high level of proficiency. Many times, this high standard is associated with perfectionism, which has been shown to prompt both adaptive and maladaptive motivational dynamics and outcomes among music students. The question about how perfectionism interplays with motivational dynamics in music students is still unanswered and research within this line is scarce, especially in Latin America. In the light of Self-Determination Theory, this cross-sectional study investigated the relationship between the perceptions of (...) motivational context, basic psychological needs, perfectionism, and flourishing in University music students from Lima, Peru. We performed a path analysis testing a model in which motivational teaching styles predicted both, perfectionism and flourishing via need satisfaction and frustration. The model's fit indices were ideal [χ2 = 7.48, p = 0.300, CFI = 0.998, TLI = 0.992, RMSEA = 0.021, SRMR =0.040]. In this model, perceived autonomy supportive style predicted need satisfaction positively and need frustration negatively; perceived controlling teaching style did not predict need satisfaction nor frustration. In turn, need satisfaction positively predicted adaptive perfectionism and flourishing; whereas, need frustration predicted maladaptive perfectionism. These results shed light on the relevance of perfectionism in the psychology of higher music education students. Lastly, we highlight the importance of autonomy support in fostering adaptive high standards and flourishing in music learning. (shrink)

Antes incluso de que la España de 1992 celebrara e l V centenario del descubrimiento de América, Ferlosio publi có en la prensa varios textos críticos sobre la con q uista que luego fueron reuni dos en Esas Yndias equivocadas y malditas. Comentarios a la historia. Part iend o de aquí, p lante o la s pregunta s de qué es la historia y cómo debería escribirse y ensayo una r esp uesta de sde la crítica de la violencia de (...) Benjamin y la identificación que hace Ferlosio de Historia, Dios, dominación y s entido, fundamento de l a m ora l expiatoria y el principio de intercambio de bienes por valores. D esarrollar é la tesis, compartida por Ferlosio, Dussel y Lomax, de que 1492 fue el año eje entre la Reconquista de la península ibérica y la conquista de América, r etrocederé a la fusión de Cristianismo e Imperio Romano en Nicea, presentare la caracterización hecha por Ferlo sio de la guerra escatológica, cuyo garante es Dios, y rastrear é los antecedentes estoic os d el sentido. Finalizaré con Dussel para m o stra r cómo el discurso histórico puede ser c rític o (Benjamin), transitiv o ( Ferlosio ) y congénito con su objeto ( Timeo ), se lib e re de la lógica del Sentido (Ferlosio) y n o tenga que taparse los ojos ante lo que dice ( Anne Carson ). (shrink)

La educación cívica se encuentra en la misma base de la democracia . T odo sistema democrático que prescinda de esta necesidad acabará haciendo de s v anecerse la racionalidad democrática de sus instituciones. La democracia liberal es un buen ejemplo de este debilitamiento pr o g res i v o de las estructuras democráticas. Benjamin R. Barber no tarda en referirse a ella como "democracia débil". La democracia carece de plenitud sin ciudadanos fo r mados cívicamente. Educación y democracia (...) están indisol u b lemente unidas. P or eso, para este autor la r e generación de la democracia, con sus contenidos reales de pa r ticipación política, pasa necesariamente por la educación. Enseñar democracia es se r vir a la comuni dad. (shrink)

The traditional ludomotor activities (LA) are recognized by UNESCO as an intangible piece of cultural heritage. The ethnomotricity analyzes LA in its sociocultural context, taking into account the proprieties of rules or motor conditions (internal logic) and the link with local culture (external logic). The aim of this research was to identify and reveal the distinctive ethnomotor features of LA in order to understand the adaptations that occurred in the social scenario of the Spanish Civil War (1936–1939) in Lleida. The (...) corpus of the research was constituted by 101 LA which were collected from the analysis of 20 semi-structured interviews. An “ad hoc” tool was designed and agreed upon by expert observers. It was comprised of a total of 27 ethnomotor variables related to LA. The experts achieved high reliability [Cohen’s kappa coefficient (κ) and Spearman’s correlation coefficient = 1] when the classification of LA was carried out on two different occasions. Descriptive statistics, cross-tabulations (Pearson’s chi-squared) effect sizes, and two-step clusters were performed by external and internal logic variables. The presence or absence of motor interaction (X2= 9.029;df= 1;p< 0.003;ES= 0.298) was enlightening when comparing LA with and without a war connotation. On the other hand, the hierarchy of variables rested primarily on IL-Domain (Psycho-Coop-Oppo-Coop/Oppo) (PI = 1). Among other singularities, while two-step cluster analysis revealed a corresponding ethnomotor silhouette with cluster 1, with the warlike connotation (n= 48; 96.0%), its homologous structure was expressed (Cluster 2) in the absence of the warlike character (n= 26; 50%). (shrink)

Because Kierkegaard so stubbornly personalizes all of his corpus, and because he so engrosses reviewers in the structural subtleties of his works, he has tended to resist serious placement within the larger contexts of philosophical tradition and our own social world. In this book, the author attempts to remedy these deficiencies. Consistently, he evades preoccupation with Kierkegaard’s pervasive personality to grapple intellectually with the problems that he raised. Taylor studies Kierkegaard’s notions of self and temporality, relating S. K. both to (...) thinkers as dear to him as Plato and Hegel, and as distant from him as Augustine and Freud. His book is intensive and rigorous: he breaks down, clarifies, and attempts to trace the furthest implications of Kierkegaard’s thought. Yet, in dismissing the problematic nature of Kierkegaard’s self-presentation to speak of his study of "the self," Taylor perhaps understates Kierkegaard’s significant point: that such study is, in itself, problematic. At times his logical reconstruction of Kierkegaard’s renderings tends to negate aspects of their compelling ambiguity. (shrink)

ABSTRACTAdopting a temporally distant perspective on stressors reduces distress in adults. Here we investigate whether the extent to which individuals project themselves into the future influences distancing efficacy. We also examined modulating effects of age across adolescence and reactive aggression: factors associated with reduced future-thinking and poor emotion regulation. Participants read scenarios and rated negative affect when adopting a distant-future perspective, near-future perspective, or when reacting naturally. Self-report data revealed significant downregulation of negative affect during the distant-future condition, with a (...) similar though non-significant skin conductance pattern. Importantly, participants who projected further ahead showed the greatest distress reductions. While temporal distancing efficacy did not vary with age, participants reporting greater reactive aggression showed reduced distancing efficacy, and projected themselves less far into the future. Fi... (shrink)

The present article contains part of results from my lecture delivered at II Flemish-Polish workshop on Ontological Foundation of Paraconsistency.