En este artículo se analizan las concomitancias entre las nociones de imaginario de Cornelius Castoriadis y de mundo interno de Hannah Arendt. Estas nociones amplían el horizonte de la política hacia una compresión más profunda del self del ciudadano. a partir de ellas, se advierte la hipertrofia de la lógica identitaria en el pensamiento occidental, debida al miedo al descontrol y la angustia ante la contingencia. El énfasis en la identidad ha dado como resultado una política idolátrica caracterizada por soluciones (...) omnipotentes. Castoriadis y Arendt descubren en su lugar una concepción más rica de la libertad al reconocer la importancia de la democracia in foro interno. Sus teorías políticas, en las que escuchamos ecos de la tradición retórica mediterránea, ponen en evidencia algunas de las ausencias y las deformaciones más graves del pensamiento occidental, perpetuadas por pensadores como Thomas Hobbes. (shrink)

This article explores the social representation of Information Technology and Network Society from Barthes' semiology, using his ideas about myth creation and the connotation of ideological discourses through naturalization. Supplemented with some concepts from Peirce and Santaella, we try to identify and understand these mystification mechanisms and how they affect the creation of an information order; in this case, a digital order. We conclude that we are before an evangelizing discursive alignment based on mythical elements arisen from our aversion to (...) uncertainty, the energy-saving principle, and an engineering discourse guided by the urgency of profit and power. We highlight the presence of a reckless narrative that permanently repeats the urgent need for information technology and digitalization without considering side effects or costs. (shrink)

Se describe, desde una perspectiva histórica, el proceso institucional y legal de los estudios generales en Perú en el último siglo, tomado en cuenta sus contextos políticos e intelectuales. También se reflexiona sobre la dimensión humanista de los estudios generales y la razón de ser de la educación universitaria.

La noción de tiempo y la idea de historia que surgieron después de la revolución científica y de la ilustración, fueron claramente secularizadas. Consideramos, de forma conjetural y exploratoria, que estas concepciones de tiempo y de historia, en su desarrollo y evolución final, ha tenido efectos sobre la formulación de una posible condición transhumana de nuestra especie.

O ensaio tentar realizar um exercício hermenêutico de explicitar os sentidos de tempo que surgem no poema O tempo o homem, do poeta paraense Max Martins. Neste ensaio, as premissas interpretativas partem sobretudo do pensamento do filósofo paraense Benedito Nunes, tendo, no horizonte a Ontologia fundamental de Martin Heidegger, mas também de outros pensadores, como Giorgio Agamben. Além disto, o horizonte hermenêutico deste ensaio alcança um dos poetas que marcaram determinantemente a poesia de Max Marins, que foi seu amigo Mário (...) Faustino. Assim, o problema central desta investigação ensaística é a busca por saber o sentido dos tempos Ampulheta, Era, hera e Hora. A hipótese é que o aporte hermenêutico fenomenológico desenvolvido por Benedito Nunes para a relação dialógica, de “transa”, entre poesia e filosofia, viabilizada pelo que chamou de “passagem para o poético” (Kehre), oferece a tese de que o poema de Max Martins é um poema sobre o próprio poetar e sobre a “aventura” enquanto “evento” (Ereignis) da Hora que o artista faz. (shrink)

In this paper we present a characterization of hyper-connexivity by means of a relating semantics for Boolean connexive logics. We also show that the minimal Boolean connexive logic is Abelardian, strongly consistent, Kapsner strong and antiparadox. We give an example showing that the minimal Boolean connexive logic is not simplificative. This shows that the minimal Boolean connexive logic is not totally connexive.

Long-term ecological research (LTER), addressing problems that encompass decadal or longer time frames, began as a formal term and program in the United States in 1980. While long-term ecological studies and observation began as early as the 1400s and 1800s in Asia and Europe, respectively, the long-term approach was not formalized until the establishment of the U.S. long-term ecological research programs. These programs permitted ecosystem-level experiments and cross-site comparisons that led to insights into the biosphere’s structure and function. The holistic (...) ecosystem approach of this initiative also allowed the incorporation of the human-dimension of ecology and recently has given rise to a new concept of long-term socio-ecological research (LTSER). Today, long-term ecological research programs exist in at least thirty-two countries (i.e., members of the International Long-Term Ecological Research Network, ILTER). However, consolidation of the international network within the long-term socio-ecological research paradigm still requires: (1) inclusion of certain remote regions of the world, such as southwestern South America, that are still poorly represented; (2) modifications of the type of research conducted, such as integrating social and natural sciences with the humanities and ethics; and (3) the incorporation of findings and results into broader social and political processes. In this context, a nascent long-term socio-ecological research network in Chile, which extends over the longest latitudinal range of temperate forest in the Southern Hemisphere, adds a new remote region to international long-term ecological research previously overlooked. In addition, collaboration with the University of North Texas and other international partners helps to further develop an interdisciplinary approach for the integration of the ecological sciences and environmental philosophy together with traditional ecological knowledge, informal and formal education, policy, the humanities, socio-political processes, and biocultural conservation. (shrink)

In this contribution, the role of epistemology in understanding quantum chemistry is discussed. Quantum chemistry is the study of the behavior of atoms and molecules using the principles of quantum mechanics. Epistemology helps us evaluate claims to knowledge, distinguish between justified and unjustified beliefs, and assess the reliability of scientific methods. In quantum chemistry, the epistemology of knowledge is heavily influenced by the mathematical nature of quantum mechanics, and models can be tested, proven, and validated through experimentation. This paper also (...) discusses key concepts used in quantum chemistry, such as the wave-particle duality of matter and the uncertainty principle. This work utilizes Kant’s philosophy of science to frame debates and discussions in quantum chemistry, particularly with regard to the interplay between empirical observation and theory. Additionally, the text explores how Kant’s ideas about the role of the mind in constructing our understanding of the world can help us comprehend the counterintuitive phenomena of quantum mechanics and its applications in quantum chemistry theory. (shrink)

Neste artigo mostra-se os resultados de uma busca em bases de dados internacionais sobre a teoria do agir comunicativo de Habermas na área da Administração de Organizações. A teoria de Habermas foi desenvolvida após a sua guinada linguística, de ruptura com a filosofia da consciência e a metafísica em 1981. Nela os usos da linguagem são modos de expressão e representação, mas também modo de construção de vínculos sociais. A partir desta teoria, Habermas desenvolve a ideia de discurso como agir (...) comunicativo orientado para o entendimento, e elabora uma ética do discurso e uma política deliberativa. A entrada da obra de Habermas na Administração antecede a sua guinada linguística, e deve ser destacado o uso da sua tese "Mudança estrutural da esfera pública". Neste artigo quer-se destacar as relações estabelecidas entre a filosofia da linguagem e a Administração, tanto em acordos teóricos quanto práticos. Entre os aspectos teóricos destaca-se os estudos teóricos do conhecimento, incluindo a epistemologia. Entre os aspectos práticos estão as questões da filosofia prática, a ética e a política. Quer-se assim apresentar o potencial da filosofia de Habermas para pesquisa e trabalho na Administração de Organizações. (shrink)

At the beginning of the twenty-first century, South America hosts the world’s greatest di­versity of plants and most animal groups, as well as a variety of environmental movements, involving urban and rural communities. South American academic philosophy, however, has given little consideration to this rich biocultural context. To nourish an emergent regional environmental philosophy three main sources can be identified. First, a variety of ancient and contemporary ecological worldviews and practices offer a rich biocultural array of South American environmental thought (...) that can be disclosed and valued through the work of cultural anthropology, liberation philosophy, liberation pedagogy, liberation theology, ecofeminism, and biocultural conservation. Second, some recent academic environmental philosophy research and teaching teams have been formed in South American universities with the support of the interdisciplinary United Nations Environmental Programme or based on the individual interests of some scattered scholars. Third, social movements have increasingly demanded the incorporation of environmental values into regional policies and decision-making processes. These three sources can foster intercultural, international, and transdisciplinary dialogues to further develop a South American environmental philosophy grounded in its precious biocultural diversity. (shrink)

A comienzos del siglo XXI, América del Sur alberga la mayor biodiversidad del mundo para la mayoría de los grupos de plantas y animales, como también una variedad de movimientos en defensa del medio ambiente, que incluyen comunidades urbanas y rurales. La filosofía académica sudamericana, sin embargo, ha prestado escasa atención a este rico contexto biocultural. Para nutrir una filosofía ambiental regional emergente, identifico tres fuentes principales. Primero, una variedad de cosmovisiones y prácticas ecológicas, ancestrales y contemporáneas ofrecen un rico (...) espectro biocultural de pensamiento ambiental de América del Sur que puede ser examinado y valorado a través del trabajo de la antropología cultural, la filosofía de la liberación, la pedagogía de la liberación, la teología de la liberación, el ecofeminismo y la conservación biocultural. En segundo lugar, en las universidades de América del Sur se han formado recientemente algunos grupos interdisciplinarios académicos en la investigación y enseñanza de la filosofía ambiental, con el apoyo del Programa de las Naciones Unidas del Medio Ambiente, o gracias a los intereses individuales de algunos investigadores. En tercer lugar, expresiones artisticas y movimientos sociales han demandado cada vez más la incorporación de valores ambientales en las políticas regionales y en los procesos de toma de decisiones. Estas tres fuentes pueden fomentar el diálogo intercultural, internacional y transdisciplinario para seguir desarrollando una filosofía ambiental sudamericana que brote desde su extraordinaria diversidad biocultural. (shrink)

A comienzos del siglo XXI, América del Sur alberga la mayor biodiversidad del mundo para la mayoría de los grupos de plantas y animales, como también una variedad de movimientos en defensa del medio ambiente, que incluyen comunidades urbanas y rurales. La filosofía académica sudamericana, sin embargo, ha prestado escasa atención a este rico contexto biocultural. Para nutrir una filosofía ambiental regional emergente, identifico tres fuentes principales. Primero, una variedad de cosmovisiones y prácticas ecológicas, ancestrales y contemporáneas ofrecen un rico (...) espectro biocultural de pensamiento ambiental de América del Sur que puede ser examinado y valorado a través del trabajo de la antropología cultural, la filosofía de la liberación, la pedagogía de la liberación, la teología de la liberación, el ecofeminismo y la conservación biocultural. En segundo lugar, en las universidades de América del Sur se han formado recientemente algunos grupos interdisciplinarios académicos en la investigación y enseñanza de la filosofía ambiental, con el apoyo del Programa de las Naciones Unidas del Medio Ambiente, o gracias a los intereses individuales de algunos investigadores. En tercer lugar, expresiones artisticas y movimientos sociales han demandado cada vez más la incorporación de valores ambientales en las políticas regionales y en los procesos de toma de decisiones. Estas tres fuentes pueden fomentar el diálogo intercultural, internacional y transdisciplinario para seguir desarrollando una filosofía ambiental sudamericana que brote desde su extraordinaria diversidad biocultural. (shrink)

A comienzos del siglo XXI, América del Sur alberga la mayor biodiversidad del mundo para la mayoría de los grupos de plantas y animales, como también una variedad de movimientos en defensa del medio ambiente, que incluyen comunidades urbanas y rurales. La filosofía académica sudamericana, sin embargo, ha prestado escasa atención a este rico contexto biocultural. Para nutrir una filosofía ambiental regional emergente, identifico tres fuentes principales. Primero, una variedad de cosmovisiones y prácticas ecológicas, ancestrales y contemporáneas ofrecen un rico (...) espectro biocultural de pensamiento ambiental de América del Sur que puede ser examinado y valorado a través del trabajo de la antropología cultural, la filosofía de la liberación, la pedagogía de la liberación, la teología de la liberación, el ecofeminismo y la conservación biocultural. En segundo lugar, en las universidades de América del Sur se han formado recientemente algunos grupos interdisciplinarios académicos en la investigación y enseñanza de la filosofía ambiental, con el apoyo del Programa de las Naciones Unidas del Medio Ambiente, o gracias a los intereses individuales de algunos investigadores. En tercer lugar, expresiones artisticas y movimientos sociales han demandado cada vez más la incorporación de valores ambientales en las políticas regionales y en los procesos de toma de decisiones. Estas tres fuentes pueden fomentar el diálogo intercultural, internacional y transdisciplinario para seguir desarrollando una filosofía ambiental sudamericana que brote desde su extraordinaria diversidad biocultural. (shrink)

During our current free market era, a prevailing utilitarian ethics centered on monetary cost benefit analyses continues overriding incessantly a plethora of diverse forms of ecological knowledge and ethics present in the communities of South America, and other regions of the world. For the first time in human history, more than 50% of the world’s population lives in cities, and speaks only one of eleven dominant languages, loosing contact with the vast biodiversity and the 7,000 languages that are still spoken (...) around the planet. This global urban enclosure and biocultural homogenization generates physical barriers and conceptual barriers that hinder the understanding of the inextricable links between the habitats of a region, the inhabitants and their habits. However, these vital links are acutely recognized in at least three families of worldviews: contemporary ecological sciences, ancestral Amerindian ecological knowledge, and Western pre-Socratic philosophical roots expressed in the archaic meaning of ethos, and ethics. South American post-Columbian history shows that large-scale exploitation, as well as monocultures that replace native habitats, have been repeatedly associated with ephemeral economic booms that left behind degraded social and ecological environments. A historical analysis of post-Columbian Chile illustrates how a unique mosaic of ecosystems and biological species, cultures, and languages have been progressively replaced by a few biological species and a uniform language and culture. These biocultural homogenization processes are the outcome of a violent conquest, overpowering the resistance of local inhabitants, and today’s scale of violent suppression of biological and cultural diversity is greater than ever. Instead of a post-colonial period we are living in the middle of an ultra-colonial era. To counterbalance these trends, at the southern end of the Americas, through inter-institutional and international collaborations led by the Chilean University of Magallanes and the Institute of Ecology and Biodiversity and the University of North Texas in the US, we developed a methodological approach that we call “field environmental philosophy.". (shrink)

True ecotourism requires us to regain an understanding of the inextricable links between the habitats of a region, including its inhabitants, and their habits. With this systemic approach that integrates economic, ecological, and ethical dimensions, we define ecotourism as “an invitation to a journey (‘tour’) to appreciate and share the ‘homes’ (oikos) of diverse human and non-human inhabitants, their singular habits and habitats.” Today, mass nature tourism often denies theselinks and is generating biocultural homogenization, socio-ecological degradation, and marked distributive injustices (...) in iconic places, such as Costa Rica, the Galapagos and Cape Horn. In order to implement genuine ecotourism in Latin America and elsewhere, it is imperative to overcome marketing ambiguities, and pay close attention to local autonomy and biocultural diversity. (shrink)

While the failure of the so-called classical theory of concepts - according to which definitions are the proper way to characterize concepts - is a consensus, metaphysical philosophy of religion still deals with the concept of God in a predominantly definitional way. It thus seems fair to ask: Does this failure imply that a definitional characterization of the concept of God is equally untenable? The first purpose of this paper is to answer this question. I focus on the representational side (...) of the matter. My goal is to analyze the extent to which the most important problems raised against the classical view of concepts affect a definitional-representational approach to the concept of God. The second purpose of the paper is to deepen into these issues, arguing for a pluralistic view of concepts and outlining a hybrid special theory of concepts, called the theory of ideal concepts. The theory is special because it deals with a special sort of concepts that I call ideal concepts; it is hybrid because, in addition to definitions, it uses another structure in the characterization of concepts: ideals. My goal is to argue that when applied to the concept of God and added to a pluralistic view of concepts, this theory can function as a tenable representational theory of the concept of God. (shrink)

Juan Carlos Scannone, La ética social del Papa Francisco. El Evangelio de la Misericordia en espíritu de discernimiento, Buenos Aires, Ágape Libros, 2018, 108 pp., ISBN 978-987-640-513-3.

In this paper I try to answer four basic questions: (1) How the concept of God is to be represented? (2) Are there any logical principles governing it? (3) If so, what kind of logic lies behind them? (4) Can there be a logic of the concept of God? I address them by presenting a formal-logical account to the concept of God. I take it as a methodological desideratum that this should be done within the simplest existing logical formalism. I (...) start with first-order logic (FOL) with identity, and then show that its simplest modal extension (SQML, or the simplest quantified modal logic) is enough for us to formalize a minimally satisfactory theory of the concept of God. I focus exclusively on the monotheistic concept of God. (shrink)

Certification of banana plantations is widely used as a device for protecting and improving socio-economic conditions of wageworkers, including their incomes, working conditions and—increasingly—voice [related to labour relations and workplace representation]. However, to date, evidence about the effectiveness of certification in these domains is scarce. We collected detailed field data on economic benefits for improving household income, social benefits for labour practices, and the voice of wageworkers focusing on identity and identification issues amongst wageworkers at Fairtrade certified banana plantations and (...) comparable, non-certified plantations in the Dominican Republic. We used different types of regression models to identify significant relationships. Econometrical analysis of survey results complemented by field observations and outcomes from in-depth stakeholder interviews indicate that the impact of Fairtrade certification on wageworkers’ economic benefits is rather limited. However, the impact on the voice of wageworkers, is more evident. On Fairtrade certified plantations workers are more satisfied with the course of life and better represented. Thus while the additional value of Fairtrade certification on primary wages seems limited, Fairtrade has relevant positive effects on the labour force, particularly by delivering in-kind benefits, offering a sense of job-security, improving voice and enabling private savings. Benefits of certification, but also other interventions with a similar purpose, might therefore not be discerned in terms of economic benefits such as wages or basic labour conditions that are under direct control of national law, but they should be identified in terms of social benefits and improved norms of conduct for wageworker engagement. (shrink)

O Tratado da Felicidade (ou Tratado da Bem-Aventurança), escrito por Tomás de Aquino como parte de sua Suma de Teologia, procura determinar qual é o fim último da vida humana, ou seja, o bem supremo da vida humana, e quais são os outros bens que não podem ser isso de nenhum modo. Tomás mostra conhecer uma divisão tríplice dos bens do homem, que inclui os bens exteriores, os bens do corpo e os bens da alma. A estes Tomás acrescenta um (...) tipo de bem que podemos chamar de “intermediário”, na medida em que se situa acima do homem e abaixo de Deus, e consiste no universo e nos anjos. Certamente, Tomás se refere também a Deus. No entanto, há mais um tipo de bem que Tomás menciona neste Tratado. É o bem em comum, ou bem em geral. Neste artigo, procurarei mostrar como Tomás de Aquino trata desses seis tipos de bens no Tratado da Felicidade, e indicarei se esse tratamento confirma ou não algumas teses de alguns estudiosos de Tomás de Aquino, como, por exemplo, a tese de que o homem não tem nenhum fim último natural. (shrink)

Se evaluó la efectividad de la aplicación en forma conjunta de las herramientas tecnológicas OVA y RA, en dos cursos de Química de primer año de carreras de ingeniería de dos universidades chilenas.Los resultados obtenidos, demostraron que el uso de esta tecnología fue positiva, ya que las pruebas estadísticas demostraron que el 85,7% y 94,6% de los alumnos de las universidades evaluadas mejoró su rendimiento.Los estudiantes en general no conocen estas herramientas para estudiar, pero se sienten muy cómodos en aplicarlas (...) al revisar los contenidos tratados en el curso de Química. (shrink)

Este ensaio examina quatro tradições sobre guerra e paz que se desenvolveram na história cristã. São elas: Pacifismo, Guerra Justa, Guerra Total, e Comunidade Mundial. O Pacifismo caracterizou os primeiros cristãos; a Guerra Justa apareceu no fim do quarto século e no quinto século; a Guerra Total, no século 11; e a Comunidade Mundial começou no século 16. Todas as quatro posições continuam hoje e são sustentadas por pessoas que sinceramente se chamam a si mesmas de cristãs.

Illustrations and examples have always been deemed rare in the otherwise abundant materials Kant sent to be printed. In this sense, tradition has made out of the Königsbergs philosopher a rather arid writer. He himself advocated for the perks of a proper scholastic method in presenting arguments. It is thus a common place among scholars that Herr Professor valued discursive clarity over any whimsical rhetorical garments the popular thinker could have been tempted to wield in defense of his surely more (...) than dubious reasons. But even with that in mind, in Kants writings there is this persistent and everlasting metaphor regarding the activity of navigation. A metaphor going all through the Kantian philosophical enterprise: either in the form of sailing the thin air and pretending to avoid -- or surf -- any resistance, like the figure of the dove in the Critique of Pure Reason (1781); or better with the picture of the wandering unconcerned under the celestial and immeasurable vault only to discover we were lost in search for the North in What Does It Mean To Orient Oneself In Thinking?(1786), Kants critical philosophy insisted in the depiction of the task of thinking not only as a concrete one depending on facts and experience gathered -- pinpoint locations -- but also as a matter of orientation depending on the necessity of categories -- criteria, cardinal points -- of thought. If fanciful aspirations of ideas happen to take off from the objective ground irresponsibly as if empirical experience and facts had no substance at all -- it is with good reason that due operations of counterbalance should be taking place with help of the sound weight of articulated reasonable concepts based on formal and material reality. Kants theory of mind presupposes a responsibility of a subject in relation to several types of objects. The two of these epistemic extremes are intertwined and in need of each other. When it comes to orientation, leaning on some sort of inner compass, each of us would have both in regard to sensitivity, knowledge, and moral thinking which serves like a guide to the trip within all three domains, and even comes in handy to map them out. This collective volume is precisely devoted to the task of revisiting some landscapes of the Kantian thought-itinerary along the brave seas and deep into the thick forests of justified knowledge, principles of morals and judgement in aesthetics: through its pages this work has put together renowned scholars from very different traditions eager to circumnavigate again the issues and concerns of 18th Century Philosophy and the particular Kantian solution of a new branded type of metaphysical inquiry, one inquiry subject to intellectual global duties as well. (shrink)

Consensual sexual relationships between faculty and students at universities are a growing issue for administrators. Often times, administrators view these relationships as potential sexual harassment cases given the power disparities that often exist between the parties involved. Therefore, many universities have written policies essentially equating CSRs to sexual harassment. Despite the recent growth of these policies, how faculty compare CSRs and sexual harassment is often overlooked, particularly as it relates to perceived power differentials. The current study examined responses from 166 (...) faculty members to explore these perceptions. Results indicate faculty had varying opinions, depending on previous experience with CSRs and beliefs around power differentials. These findings contribute to previous literature which indicates there is rampant ambiguity and subjectivity when defining and handling CSRs on campus. (shrink)

Neste artigo, pretendo expor o texto de um capítulo do livro Scholasticism and Politics, do filósofo francês Jacques Maritain (1882-1973). Este livro está em inglês e nunca foi traduzido ao português. O capítulo visado se chama “Christianity and earthly civilizations” - “Cristianismo e civilizações terrenas”. Ele é dividido em quatro seções: 1) A Igreja e o mundo, 2) Civilizações de origem pré-medieval, 3) Civilização Ocidental, e 4) Tentativas de novas civilizações. Farei a tradução ou uma paráfrase do texto, indicando seus (...) principais pontos e as conexões implícitas com outros textos de Maritain. Assim, facilitarei a leitura e a compreensão do sentido imediato do texto por leitores de língua portuguesa, o que é pré-requisito para uma avaliação crítica dele. A filosofia de Maritain é chamada por ele mesmo de filosofia cristã, isto é, uma filosofia que amplia seu escopo para considerar conceitos que são mais próprios da teologia cristã, principalmente no campo da filosofia moral e política. No século XX, Maritain teve muitos adeptos e admiradores brasileiros. (shrink)

Visto em perspectiva histórica, o ensinamento de Santo Tomás sobre o desejo natural a Deus foi apenas um interlúdio na tradição agostiniana-escotista. Aqueles que continuam a falar da doutrina dele sobre um desejo natural pela visão "beatífica" dão testemunho da influência viva daquela tradição hoje. Embora ele não possa ser enquadrado na série que liga Santo Agostinho, São Boaventura, Duns Scotus e Domingo de Soto nessa questão, a posição dele não é menos cristã do que a da tradição com a (...) qual ele rompeu. A posição dele, entretanto, irá continuar a parecer incoerente e até mesmo contraditória, enquanto for colocada nos termos daquela tradição, em vez de nos seus próprios termos. (shrink)

En su Teoría del Reconocimiento, Honneth plantea que es la interacción entre los seres humanos la que determina la constitución de estos, siendo el reconocimiento, el elemento fundamental para dicha constitución en tres esferas: el amor, el derecho y la solidaridad. Pellegrino identifica que la medicina es una empresa moral, construida sobre ciertas creencias de lo bueno y lo malo, y presenta una caracterización del acto médico constituida por tres elementos: el hecho de la enfermedad, el acto de profesión y (...) el acto de medicina. En este artículo se evaluará las implicancias éticas del acto médico, en el marco de la Teoría del Reconocimiento de Honneth y el modelo tripartito de la relación médico paciente propuesta por Pellegrino. (shrink)

A proposta deste trabalho é analisar a concepção filosófica depresciência em Santo Tomás de Aquino e Ramon Llull, nas obrasSuma Teológicae O Livro da Contemplação. Para isso, discorremos previamente sobre o conceito deciência, base aristotélica tomista. Por fim, apresentamos a tradução de um extrato doLivro da Contemplação, como base documental para a segunda parte do trabalho. The purpose of this article is to analyze the philosophical conception of prescience in St. Thomas Aquinas in the Summa Theologica and Ramon Llull and (...) the Book of Contemplation. To do so, we first discuss the Aristotelian-Thomist concept of science. We then present a translation of an extract from the Book of Contemplation as a documentary basis for the second part of the article. (shrink)

En este artículo realizamos una reconstrucción del Programa original de Hilbert antes del surgimiento de los teoremas limitativos de la tercera década del siglo pasado. Para tal reconstrucción empezaremos por mostrar lo que Torretti llama los primeros titubeos formales de Hilbert, es decir, la defensa por el método axiomático como enfoque fundamentante. Seguidamente, mostraremos como estos titubeos formales se establecen como un verdadero programa de investigación lógico-matemático y como dentro de dicho programa la inquietud por la decidibilidad de los problemas (...) matemáticos y en específico la decidibilidad de la Lógica de primer orden cobra peso. Luego pasamos a analizar como la inquietud por la decibilidad toma lugar dentro del pensamiento filosófico-matemático de Hilbert presentándose como uno de los grandes problemas a los cuales la metamatemática debe encontrar una solución, esto lo hacemos mostrando un contraste con autores, como John von Neumann y Roberto Torretti, quienes de alguna u otra manera no interpretan el problema de la decidibilidad de la Lógica de primer orden como un problema de peso dentro del programa original de Hilbert. Finalmente argumentamos que el resultado meta-teórico de Church puede entenderse como una refutación del optimismo intelectual que permea a todo el programa original de Hilbert. (shrink)

The title of the paper is an allusion to Philip K. Dick’s book Do Androids Dream of Electric Sheep? (which inspired the movie Blade Runner) and aims, at once, to highlight the (possible) relation between Criminal Law and Artificial Intelligence in its two dimensions of criminal protection (hence the reference to ‘electric crimes’) and criminal liability (hence the reference to the androids’ dreams), within the background problem of knowing whether Artificial Intelligence is truly mind. The purpose of this paper is, (...) precisely, to identify whether there is indeed such relation, in those two dimensions, and making use of a mediating concept, the concept of ‘mind (or ‘mentality’). I argue that Artificial Intelligence “specimens” do not have a mind and, therefore, its protection and regulation by Criminal Law is impaired. I conclude by presenting a choice between a total irrelevance model of Artificial Intelligence to Criminal Law and a model in which Artificial Intelligence emerges as object and subject of Criminal Law by analogy with persons. (shrink)

The use of new paradigms of false belief tasks (FBT) allowed to reduce the age of children who pass the test from the previous 4 years in the standard version to only 15 months or even a striking 6 months in the nonverbal modification. These results are often taken as evidence that infants already possess an—at least implicit—theory of mind (ToM). We criticize this inferential leap on the grounds that inferring a ToM from the predictive success on a false belief (...) task requires to assume as premise that a belief reasoning is a necessary condition for correct action prediction. It is argued that the FBT does not satisfactorily constrain the predictive means, leaving room for the use of belief-independent inferences (that can rely on the attribution of non-representational mental states or the consideration of behavioral patterns that dispense any reference to other minds). These heuristics, when applied to the FBT, can achieve the same predictive success of a belief-based inference because information provided by the test stimulus allows the recognition of particular situations that can be subsumed by their ‘laws’. Instead of solving this issue by designing a single experimentum crucis that would render unfeasible the use of non-representational inferences, we suggest the application of a set of tests in which, although individually they can support inferences dissociated from a ToM, only an inference that makes use of false beliefs is able to correctly predict all the outcomes. (shrink)

Philosophy of Language in Uruguay examines works of philosophy of language through epistemology, linguistics, and cognitive sciences to discover how philosophy of language has developed in Uruguay in the last two decades.

Discussion of modeling within philosophy of science has focused in how models, understood as finished products, represent the world. This approach has some issues accounting for the value of modeling in situations where there are controversies as to which should be the object of representation. In this work I show that a historical analysis of modeling complements the aforementioned representational program, since it allows us to examine processes of integration of analogies that play a role in the generation of criteria (...) of relevance, which are important for the configuration of the object of research. This, in turn, shows that there are norms in modeling practices whose historical reconstruction is relevant for their philosophical analysis. (shrink)

O objetivo deste artigo é analisar o conceito de yoga da Bhagavad-gītā. Cinco concepções de yoga encontradas no texto são descritas: yoga enquanto disciplina ou prática, yoga enquanto disciplina qualificada, yoga enquanto estado mental de equanimidade e renúncia, yoga enquanto estado de união e yoga enquanto poder místico. As relações existentes entre essas concepções são explicitadas e o que podemos chamar de a estrutura do yoga na Bhagavad-gītā é pormenorizada.

The terms “model” and “model-building” have been used to characterize the field of formal philosophy, to evaluate philosophy’s and philosophical logic’s progress and to define philosophical logic itself. A model is an idealization, in the sense of being a deliberate simplification of something relatively complex in which several important aspects are left aside, but also in the sense of being a view too perfect or excellent, not found in reality, of this thing. Paraconsistent logic is a branch of philosophical logic. (...) It is however not clear how paraconsistent logic can be seen as model-building. What exactly is modeled? In this paper I adopt the perspective of looking at a particular instance of paraconsistent logic—paranormal modal logic—which might be seen as a model of a specific kind of agent: inductive agents. After ntroducing what I call the highlevel and low-level models of inductive agents, I analyze the extent to which the above-mentioned idealizing features of model-building appear in paranormal modal logic and how they affect its philosophical significance. (shrink)