For a variety of reasons, consciousness and selfhood are beginning once again to be intensively studied in a scientific frame of reference. The notions of each which are emerging are extremely varied: in the case of selfhood, the lack of an adequate vocabulary to capture various aspects of subjectivity has led to deep confusion. The task of the first part of this article is to clear up this terminological confusion, while salvaging whatever is valuable from the contemporary discussion. The more (...) important task of the second part is to discuss the moral issues inevitably involved in any treatment, scientific or otherwise, of the modern identity. (shrink)

There is a dire need today to create spaces in which people can make meaning of their existence in the world, abiding by cultural frameworks and practices that acknowledge and validate a meaningful existence for all. People are not just isolated individuals but are connected in diverse ways with other persons within our natural and social environment which is part of the whole universe. The African philosophy of uBuntu or humaneness is re-emerging for its timely relevance and potential as indispensable (...) in our quest for global citizenship, peace, and mutual understanding in securing sustainable human development in the broader ecosystem. Comparative educationists have the challenge to devise theoretical frameworks, epistemological and pedagogical constructs as well as pragmatic, useful and effective ways of promoting the virtues of compassion and recognition of our common humanity in eliminating the ills of domination and control that are guided by greed, hatred, jealousy, and intolerance. Comparative Education for Global Citizenship, Peace and Shared Living through Ubuntu paves the way for a better understanding of the critical importance of the collective search and endeavor towards achieving the virtues of nonviolence, peace, shared values of living together, global citizenship, improved quality of life for all and a better appreciation of the positive implications of interdependence. (shrink)

Essodina BAMAZE N’GANI | : En raison de fortes tensions ethniques qui le mettent en branle, l’État en Afrique vit un délitement du tissu collectif. Dans un contexte de pluralisme ethnique fort, la négation de ce pluralisme par la politique d’assimilation a eu pour effet contraire l’édification d’un sectarisme ethnique donnant lieu à une instabilité socio-politique. En réaction, la prise en considération institutionnelle de l’ethnie n’a pu empêcher cette instabilité. Oscillant ainsi entre politique d’assimilation et naturalisation normative de l’ethnie, l’État (...) y vit une crise du bien commun. Le présent article vise à montrer que la gestion du pluralisme ethnique en Afrique ne saurait se réduire à de simples dispositions politico-juridiques. Il s’agit bien plutôt de promouvoir la perspective de la postcommunauté qui vient fédérer trois types de mobilisations enchevêtrées : l’une relative à la conscience, l’autre à la participation de toutes les composantes communautaires au bien commun, enfin celle relative aux nouvelles responsabilités de l’État. | : Due to high ethnic tensions at play, the State in Africa is witnessing a disintegration of the social fabric. Against the background of a pervasive ethnic pluralism, the weakening of this pluralism through the policy of assimilation had the unwanted effect of establishing ethnic sectarianism, culminating into social and political disruptions. Subsequently, the institutional consideration of ethnicity could not prevent this instability. Torn between the policy of assimilation and the normative naturalisation of ethnicity, the State is undergoing a crisis in terms of the common good. This paper seeks to demonstrate that the management of ethnic pluralism in Africa cannot be watered down to simple political and legal provisions. It has far more to do with promoting the perspective of post-community which merges three types of interrelated concepts : one related to conscience, the other to the involvement of all community components working for the common good, and lastly the one dealing with new duties of the State. (shrink)

Aux Etats-Unis les gouvernements des Etats tout autant que le gouvernement fédéral jouent un rôle important dans le traitement des effets des sinistres naturels. Le gouvernement fédéral subventionne l’assurance-inondations pour les individus, les entreprises privées et les gouvernements d’Etats et locaux, et il affecte des fonds sur une base ad hoc pour reconstruire après de très importants sinistres naturels tels que de fortes inondations ou des tremblements de terre. Les gouvernements des Etats réglementent l’assurance-seïsme et l’assurance-ouragan en imposant à l’ensemble (...) des assurances et à certains de leurs utilisateurs de subventionner d’autres assurés. Cet article analyse les diverses formes d’implications gouvernementales dans l’assistance des sinistres et évalue de manière critique les arguments normatifs pour ces formes de participations et de réglementations. Il propose que le gouvernement fédéral se retire du marché de l’assurance-inondation et que les gouvernements des états arrêtent de réglementer les marchés d’assurance privés qui obligent des gens à subventionner l’assurance pour d’autres.Government at both the state and federal level in the United States has an extensive role in dealing with the effects of natural disasters. The federal government provides subsidized flood insurance to private individuals, businesses, and state and local government, and it appropriates f unds on an ad hoc basis for rebuilding after highly visible natural disasters such as large floods and earthquakes. State governments regulate earthquake insurance and hurricane insurance in ways that force the insurance industry and some of its customers to subsidize other policyholders. This essay details the various forms of government involvement in disaster assistance and critically evaluates the normative arguments for these forms of government involvement and regulation. It proposes that the federal government should withdraw from the flood insurance market and that state governments should stop regulating private insurance markets in such a way that some people are forced to subsidize insurance for others. (shrink)

1. Hyŏndae munmyŏng i majuhan saengmyŏng wigi -- 2. Sarang kwa konggam ŭi Kongja Yuhak -- 3. Tolbom kwa haengbok ŭi Maengja Yuhak -- 4. Sangsaeng kwa kongsaeng ŭi Yugyo -- 5. Wang Yang-myŏng ŭi tolbom kwa kongsaeng ŭi sam, 1 -- 6. Wang Yang-myŏng ŭi tolbom kwa kongsaeng ŭi sam, 2 -- 7. Ch'ŏnji manmul kwa in'gan i han mom in segye -- 8. Tolbom kwa kongsaeng ŭi ch'amdaun in'gan -- 9. Kamŭng kwa t'onggak ŭi chuch'e in yangji -- (...) 10. Tolbom kwa kongsaeng ŭi yangji sirhyŏn ŭi kil -- 11. Yangji sirhyŏn kwa ch'amdoen chŭlgŏum -- 12. Tolbom kwa kongsaeng ŭi ch'inmin chŏngch'i -- 13. Paeryŏ wa tolbom ŭi ch'amdoen chaa sirhyŏn ŭi kyoyuk -- 14. Paeryŏ wa tolbom ŭi ch'amdoen chaa sirhyŏn ŭi kyoyuk -- 15. Che 4-ch'a sanŏp hyŏngmyŏng sidae, tolbom kwa kongsaeng ŭi kil. (shrink)

Nach einer allgemeinen Diskussion des Zusammenhanges zwischen theoretischer und experimenteller Forschung, wird in Hinblick auf die vom Verfasser entwickelten physikalisch-mathematischen Grundlagen der Biologie, eine Reihe von Einzelproblemen betrachtet. Es wird an Hand von Kurvenmaterial gezeigt wie weit die mathematisch vorausgesagten Beziehungen mit den experimentellen Befunden übereinstimmen. Folgende Fragen werden besprochen: Zellatmung, Zellgrössen, deren Abhängigkeit von Stoffwechsel, Zellteilung, Protoplasmaströmungen, Nervenerregung, psychophysische Gesetze, Reaktion auf geometrische Gestalten.Après une mise au point générale de la relation entre les sciences théoriques et expérimentales, diverses questions (...) sont discutées, du point de vue des fondations physico-mathématiques de la biologie, développées récemment par l'auteur. On montre par la comparaison des courbes calculées à celles observées, comment les relations prédites mathématiquement se trouvent vérifiées. Les questions suivantes sont discutées: respiration cellulaire, dimensions cellulaires et leur rapport au métabolisme, division cellulaire, mouvements protoplasmiques, excitation nerveuse, les lois psychophysiques, perception des formes géométriques. (shrink)

In this paper Marie-Jose N'zengou-Tayo draws on a variety of sources, both historical and contemporary, to describe the journey of Haitian women from nineteenth-century post-War of Independence, to present-day Haitian society. The paper is divided in two sections. In the first, the author traces a brief social history of women, quoting anthropological and sociological studies from the 1930s to the 1970s. She begins with rural peasant women noting their significant involvement in farming, marketing and in the internal food trade sector. (...) The development of polygamy and common law unions as the most common form of conjugal union is seen as a practical response to survival in rural Haiti. The author notes the major impact on women's lives of continued political upheavals, violent repression, rural degradation and migration to the cities. Opportunities for employment in a deprived urban setting, and women's initiatives in income generating are also described under the Duvalier regimes. A brief overview of the lives of the middle class is included, although there is a paucity of research in this area available to the author. Violence against women is a regular threat facing domestic workers, and a means of repression used by the state against women across classes. In the second section N'Zengou-Tayo addresses the literary representation of Haitian women by both female and male Haitian writers. The paper examines how female writers have developed subversive narrative strategies to shape a female identity in order to break away from the stereotypes portrayed in men's writing. N'Zengou-Tayo concludes that the tremendous contribution of Haitian women to their society has neither been recognized nor documented. Despite this, the resilience of Haitian women, whether in their daily lives or in their writing, has enabled them to make strides towards improving their lives. (shrink)

Auf Grund der Vorstellung, dass die Erregungsleitung auf einer Wiedererregung der benachbarten Gewebebezirke durch lokale bioelektrische Ströme beruht, wurde vorher eine mathematische Theorie der Fortpflanzung der Erregung im Nerv entwickelt, welche einige Tatsachen befriedigend darstellt. In der vorliegenden Arbeit wird die Theorie auf den Fall angewandt, dass die Erregung von einem Gewebe auf ein anderes übertragen wird, wobei die beiden Gewebe verschiedene elektrische Eigenschaften haben. Es zeigt sich, dass dabei gewisse Bedingungen für die Möglichkeit der Übertragung der Erregung erfüllt sein (...) müssen, welche an den vonL. Lapique geforderten Isochronismus erinnern.Dans deux mémoires précédents nous avons développé une théorie mathématique de la propagation de l'excitation nerveuse, basée sur l'hypothèse, que cette propagation est due à une réexcitation par les courants bioélectriques. Dans le mémoire présent nous étudions le cas de deux tissus adjacents, différents dans leurs constantes électriques, du point de vue du passage de l'excitation d'un tissu sur l'autre. Il se trouve, que pour que ce passage put avoir lieu, certaines relations doivent être satisfaites, des relations qui rappellent l'isochronisme postulé parL. Lapique. (shrink)

La date de l'installation des croix dans les colonnes et les murs de l'Eglise Sainte-Sophie est difficile à connaître. D'après leurs formes, il s'agirait d'un phénomène post-iconoclaste, qui se situerait entre le 10e et le 12e siècles. Ces croix étaient très certainement des reliques témoignant d'un phénomène de piété populaire dans l'Eglise centrale de l'Empire byzantin. Un appendice donne une description de ces croix, un plan de l'Eglise Sainte-Sophie ainsi que la reproduction de onze photographies.

Dialectical study of the monistic (Advaita) approach in Hindu Vedanta philosophy and the Nyaya school of Hindu philosophy as advocated by Śaṅkaramiśra, 15th century Indic philosopher.

La phénoménologie contemporaine a développé une anthropologie dans laquelle la dimension corporelle de l'homme reprend une signification trop oubliée par le rationalisme. Ce renouveau nous invite à une confrontation avec la pensée anthropologique du thomisme. Malgré certaines ressemblances frappantes entre l'„esprit incarné” de la phénoménologie et l'„âme forme du corps” thomiste, de profondes divergences semblent exclure tout rapprochement des deux conceptions. Alors que la première se cantonne dans le phénoménal, la deuxième s'installe de plein pied dans une perspective ontologique. Ce (...) qui d'ailleurs, se double d'une autre divergence fondamentale : alors que l'esprit incarné de la phénoménologie est essentiellement un esprit au monde, celui du thomisme est caractérisé par une transcendance par rapport au monde tout aussi essentielle. On voit à quel point la signification du corps dans la synthèse anthropologique est remise en question dans une philosophie thomiste qui cultive le dialogue avec la pensée contemporaine. On s'attache d'abord à montrer qu'une phénoménologie bien comprise, en tant que fidélité inconditionnelle à notre expérience la plus authentique, n'est pas du fait même rébarbative aux perspectives ontologiques. Au contraire, notre expérience, même la plus primitive et fondamentale, est une rencontre avec la réalité, et possède dès l'origine une densité ontologique. Si la réalité nous apparaît toujours comme un monde plein de significations pour nous, ceci ne peut jamais vouloir dire que ces significations sont créées de toutes pièces, et que la réalité se réduirait à un être pour nous. Bien au contraire, nous ne pouvons vivre dans un monde ayant des significations pour nous, que pour autant que ces significations sont portées par une réalité consistante en elle-même. L'être-au-monde n'abolit en rien l'être du monde. Ainsi une anthropologie phénoménologique n'est nullement condamnée d'avance à être a-ontologique, et une confrontation entre les vues anthropologiques de la phénoménologie et du thomisme n'est pas ipso facto vouée à l'échec. De même, l'accent mis par la phénoménologie sur l'être-au-monde, ne doit pas nous empêcher de voir que cet être-au-monde n'est, en fin de compte, possible qu'à un esprit qui est auprès de soi. (Le Bei-der-Welt-Sein est conditionné par le Bei-Sich-Sein). L'esprit incarné, en d'autres mots, ne contredit pas nécessairement l'esprit tout court. Ces préliminaires étant acquis, on se tourne vers le problème auquel cet article veut s'attacher spécialement : quel est le sens de la corporéité dans un être qui est caractérisée par la spiritualité ? L'opposition entre le corps et l'esprit n'est certes pas un pur mythe. D'autre part l'esprit humain, en tant que tel, semble essentiellement lié à sa dimension corporelle. Il y a là une ambiguité dans la condition humaine qui demande à être éclaircie. Mais ambiguité n'est pas absurdité, pourvu qu'on ne la prenne pas pour une explication dernière. Elle doit donc elle-même être expliquée. Mais comment expliquer qu'un esprit, qui est essentiellement transcendance par rapport à la matière, soit tout aussi essentiellement uni à un corps matériel ? Cette question n'est insoluble qu'apparemment. Un examen plus serré nous montre que transcendance ne signifie nullement exclusion. Tout en étant transcendant au corps, l'esprit peut assumer le corporel comme complément et enrichissement de son être spirituel. Ceci n'est pensable que pour autant que l'esprit n'est pas une simple résultante du conditionnement corporel, mais, au contraire, possède une autonomie de principe, qui n'est que le fondement ontologique de la transcendance manifestée dans ses activités. S. Thomas a exprimé ce statut unique de l'être humain dans des formules lapidaires, telles que : Anima est quae habet esse - suum esse communicat materiae. On s'attache à montrer le bien-fondé de ces formules dans notre expérience humaine concrète. L'esprit en s'incarnant assume tout ce qui est impliqué par le conditionnement corporel - à la fois enrichissement et handicap - sans pour cela perdre sa transcendance. Le corps, tout en étant vraiment le corps de cet esprit, du fait même de sa corporéité, est inséré dans les séries d'influences corporelles, impliquant ainsi aliénation. Paradoxalement, par ce qui lui est propre - le corps - l'esprit subit - ou plutôt assume - la loi de l'aliénation, inscrite dans chaque être matériel. Toutefois, ces servitudes corporelles ne sauraient abolir la transcendance et l'autonomie de l'esprit, ces dernières n'étant pas tant une simple donnée, qui est une tâche à accomplir. Or c'est précisément à travers le donné corporel que l'esprit, dans ses actes autodéterminatifs, c'est-à-dire libres affirme sa transcendance. Même les implications les plus négatives de la corporéité - la maladie et la mort - l'esprit peut les assumer en leur donnant aussi valeur de transcendance, c'est-à-dire valeur positive. Mais surtout, à travers le corps, l'esprit humain a la possibilité d'insérer toute la réalité matérielle dans sa tâche d'auto-affirmation, et ainsi de s'enrichir de toutes les valeurs matérielles en les humanisant. Cette vue optimiste soulignant la signification positive du corps pour l'esprit n'est-elle pas cruellement contredite par le fait brutal de la mort ? L'article s'attache à montrer que tel n'est pas le cas. En effet, si nous prenons au sérieux ce qui a été dit, sur la transcendance de l'esprit, il est impensable que l'esprit périrait dans le processus essentiellement biologique de la mort. Mais n'est-il pas également impensable que l'esprit séparé de son corps ait une signification quelconque ? Ce serait indubitablement le cas si l'esprit épuisait toute sa signification dans l'accomplissement de ses tâches corporelles. Or, il a été montré que, même dans ses activités corporelles, l'esprit n'est jamais englouti par le matériel, mais dépasse et transcende ce dernier. L'être au monde ne lui est possible qu'en tant qu'il est auprès de soi-même. Donc - absolument parlant - la mondanité n'est pas condition de l'autopossession et de l'autoaffirmation de l'esprit. Cela a donc un sens d'affirmer cette autopossession en dehors de toute mondanité. C'est exactement ce que dit la doctrine - philosophique - de l'immortalité de l'âme humaine. Il va sans dire que les perspectives ouvertes - dans un contexte religieux - par le christianisme, confirment et complètent ces affirmations philosophiques. Mais déjà au niveau de la réflexion philosophique, l'affirmation d'une auto-possession indestructible de l'esprit non seulement a un sens, mais elle s'impose comme impliquée dans l'être-esprit comme tel. Ainsi la mort, tout en restant la très réelle diminution d'être, que nous ressentons et abhorrons, est en même temps, et sans qu'il y ait contradiction, révélation de la plusvalue, de la transcendance définitive de l'esprit. (shrink)

The law of inequality of development in the evolution.The law of inequality is manifested by the universality of the fact, that each living functional system consists of individual components, whose momentary evolutive state, as well as their evolutive trends and speeds are different.The fact itself depends directly from the lack of direction of the elementary changes of heredity .The law is to be considered as one of the eight general laws of evolution which form together a whole.It is pretended that (...) these laws are applicable to all levels of the process of the historical development of life, including also all features of the human life.La ley de la desigualdad del desarrollo en la evolución.La ley de la desigualdad del desarrollo se manifiesta por la universalidad del hecho de que todos los sistemas funcionales vivientes se componen de las partes cuyo estado evolutivo momentanei asi como tendencias y velocidades evolutivas son distintas.Este mismo hecho depende directamente de la falta de la dirección hacia un determinado fin en los cambios elementales de la herencia .La ley debe ser considerada como una de las ocho leyes generales de la evolución, las cuales forman un conjunto indisoluble.Se pretende que estas leyes son aplicables a todos los niveles del desarrollo historico de la vida, incluyendo todas las manifestaciones de la vida humana. (shrink)

Les iconoclastes et leurs opposants, les défenseurs d'images, utilisent des mots, des thèmes et des arguments qui présentent le camp adverse de manière particulière. Pour les deux parties, il s'agit de se présenter dans un modèle positif qui présenterait l'autre dans un modèle négatif. Le langage utilisé a été compris comme un code politique et comme une argumentation christologique. Les iconoclastes ont été perçus par les iconophiles comme des serviteurs de l'empereur tandis que leurs opposants ont été nommés par les (...) iconoclastes ennemis de l'empereur. Le langage religieux est un langage politique. (shrink)

L’éthique engage un jugement de valeur absolu et c’est la raison pour laquelle Wittgenstein, conscient que tout sens est relatif, l’estimait indicible. On peut vouloir revenir à une perspective métaphysique pour penser l’éthique, et la construire – comme avait pu le faire Spinoza en son temps – sur la base d’une théorie de la substance absolue. On peut aussi comprendre l’absolu relativement, comme le résultat d’un processus d’abstraction. L’approche n’est plus ontologique, mais sémantique. Telle est notre voie, qui ouvre un (...) espace non encore exploré par la tradition. Die Ethik nimmt für sich in Anspruch, ein Urteil von absoluter Geltung zu fällen, und aus diesem Grund hielt Wittgenstein - im Bewusstsein, dass jede Meinung relativ ist – es für unmöglich, über Ethik zu sprechen. Man kann sich vornehmen, zu einer metaphysischen Perspektive zurückzukehren, um die Ethik zu denken, und man kann sie konstruieren – wie es Spinoza in seiner Zeit vermochte – auf der Grundlage einer Theorie der absoluten Substanz. Man kann auch das Absolute in relativer Weise verstehen, als das Ergebnis eines Prozesses der Abstraktion. Der Gang der Untersuchung ist dann nicht mehr ontologisch, sondern semantisch. Dies ist unser Weg; er öffnet einen Raum, den die Tradition noch nicht erkundet hat. (shrink)

Background: Discussing treatment risks has become increasingly important in medical communication. Still, despite regulations, physicians must decide how much and what kind of information to present. Objective: To investigate patients’ preference for information about a small risk of a complication of colonoscopy, and whether medical and personal factors contribute to such preference. To propose a disclosure policy related to our results. Design: Vignettes study. Setting: Department of Gastroenterology, Academic Medical Centre, the Netherlands. Patients: 810 consecutive colonoscopy patients. Intervention: A home-sent (...) questionnaire containing three vignettes. Vignettes varied in the indication for colonoscopy, complication severity and level of risk. Patients were invited to indicate their wish to be informed and the importance of such information. In addition, sociodemograhic, illness-related and psychological characteristics were assessed. Main outcome measurements: Wish to be informed and importance of information. Results: Of 810 questionnaires, 68% were returned. Patients generally wished to be informed about low-risk complications, regardless of the indication for colonoscopy or the severity of the complication. The level of risk did matter, though (OR = 2.48, SE = 0.28, p = 0.001). The information was considered less important if done for population screening purposes or diagnosis of colon cancer, if the complication was less severe (bleeding) and if the risk was smaller (0.01% and 0.1%). Patients’ information preference was also related to age, mood and coping style. Limitations: Difficulty of vignettes. Conclusions: Patients generally wish to be informed about all possible risks. However, this might become uninformative. A stepwise approach is suggested. (shrink)

Moore’s paradox in belief is the fact that beliefs of the form ‘ p and I do not believe that p ’ are ‘absurd’ yet possibly true. Writers on the paradox have nearly all taken the absurdity to be a form of irrationality. These include those who give what Timothy Chan calls the ‘pragmatic solution’ to the paradox. This solution turns on the fact that having the Moorean belief falsifies its content. Chan, who also takes the absurdity to be a (...) form of irrationality, objects to this solution by arguing that it is circular and thus incomplete. This is because it must explain why Moorean beliefs are irrational yet, according to Chan, their grammatical third-person transpositions are not, even though the same proposition is believed. But the solution can only explain this asymmetry by relying on a formulation of the ground of the irrationality of Moorean beliefs that presupposes precisely such asymmetry. I reply that it is neither necessary nor sufficient for the irrationality that the contents of Moorean beliefs be restricted to the grammatical first-person. What has to be explained is rather that such grammatical non-first-person transpositions sometimes, but not always, result in the disappearance of irrationality. Describing this phenomenon requires the grammatical first-person/non-first person distinction. The pragmatic solution explains the phenomenon once it is formulated in de se terms. But the grammatical first-person/non-first-person distinction is independent of, and a fortiori, different from, the de se /non- de se distinction presupposed by pragmatic solution, although both involve the first person broadly construed. Therefore the pragmatic solution is not circular. Building on the work of Green and Williams I also distinguish between the irrationality of Moorean beliefs and their absurdity. I argue that while all irrational Moorean beliefs are absurd, some Moorean beliefs are absurd but not irrational. I explain this absurdity in a way that is not circular either. (shrink)

Mongolian philosophy in the post-communism period.

On the eminence and dignity of parents; in the light of Koran and Hadith (Islamic traditions).

L'interprétation de l'eschatologie paulinienne est dominée par la question de son rapport avec l'apocalyptique juive. Les points communs, soulignés par J.C. Beker à la suite de E. Käsemann, ne sont pas contestables, mais ne doivent pas occulter des différences notables, qui tiennent à la prééminence du Christ dans la vision paulinienne des événements de la fin. Ni l'attente ni le retard de la parousie ne semblent avoir eu, quoi qu'on en dise, d'influence décisive sur la pensée de l'Apôtre, mais bien (...) plutôt la réconciliation avec Dieu par la Croix et l'inauguration d'une humanité nouvelle dans la résurrection du Christ.Les lettres deutéropauliniennes ne rnodifient pas fondamentalement cette eschatologie, si ce n'est qu'elles accentuent encore l'emprise de la christologie sur la vision de la fin : à ceux qui attendent les ascensions célestes promises par la littérature apocalyptique, Paul répond qu'ils possèdent déjà leur être ressuscité avec le Christ, qui trône bien au-dessus de tous les être célestes. Ses idées sur le jugement dernier et la rétribution finale sont parfois dépendantes de celles du judaïsme, souvent imprécises et limitées, mais c'est toujours sa connaissance du Ressuscité, second Adam, qui conduit sa réflexion et l'aide à déchiffrer le destin final de l'humanité dans le Christ. The interpretation of pauline eschatology is dominated by the question of its rapport with Jewish apocalypse. The common points, underlined by J.C. Beker following E. Käsemann, cannot be contested, but should not hide the notable differences, which are based on the pre-eminence of Christ in the Pauline vision of the final events. Neither the expectation nor the delay of the Parousia does not seem to have had, despite what is said, a decisive influence on the Apostle’s thinking. He was concerned more about reconciliation with God through the cross and the inauguration of a new humanity by the resurrection of Christ.The deuteropauline letters do not fundamentally modify this eschatology, except in so far as they accentuate the dominance of Christology on the vision of the end. For those who await the celestial ascensions promised by apocalyptic literature, Paul answers that they already possess their resurrected being with Christ, who sits well above are celestial beings. These ideas on the Last Judgement and the final retribution are sometimes dependent on those of Judaism, often imprecise and limited, but it is always Paul's knowledge of the Resurrected, the second Adam, which directs his reflection and helps to decipher the final destiny of humanity in Christ. (shrink)

Socioeconomic status -related health disparities persist for numerous chronic diseases, with lower-SES individuals exhibiting greater risk of morbidity and mortality compared to their higher-SES counterparts. One likely contributor is disparities in health messaging efforts, which are currently less effective for motivating health behavior change among those lower in SES. Drawing on communication neuroscience and social neuroscience research, we describe a conceptual framework to improve health messaging effectiveness in lower SES communities. The framework is based on evidence that health-message-induced activity in (...) the ventral striatum and subdivisions of the medial pre-frontal cortex predicts behavior change. Additionally, we draw from social neuroscience work showing that activity in these regions during valuation and the processing of self-related vs. social information, differs as a function of SES. Bringing together these previously disparate lines of work, we argue that health messages emphasizing the benefits to close others of engaging in behavior change will be more effective among lower SES individuals. We also outline a research agenda based on our framework. Ultimately, we hope that this framework utilizing a “brain-as-predictor” approach generates novel insights about the neural underpinnings of message-induced behavior change among lower SES individuals, and helps to close the gap in SES-based health disparities by harnessing the power of neuroimaging. (shrink)

BackgroundSchool based running programmes, such as The Daily Mile™, positively impact pupils’ physical health, however, there is limited evidence on psychological health. Additionally, current evidence is mostly limited to examining the acute impact. The present study examined the longer term impact of running programmes on pupil cognition, wellbeing, and fitness.MethodData from 6,908 school pupils, who were participating in a citizen science project, was examined. Class teachers provided information about participation in school based running programmes. Participants completed computer-based tasks of inhibition, (...) verbal and visual-spatial working memory, as well as the Children’s Feeling scale and Felt arousal scale to determine subjective wellbeing. A multistage 20-m shuttle run test was used to estimate fitness.ResultsFrom our total sample of 6,908 school pupils, 474 participants had been taking part in a running programme for 3 months); and 5,430 did not take part in a running programme. The Longer Term participation group had higher fitness levels than both other groups and this remained significant when adjusted for age, sex and SES. Moderated regression analysis found that for the Shorter Term participation group, higher shuttle distance was associated with better visual-spatial working memory. Effect sizes were small though.ConclusionWe identified small and selective positive impact of participation in school based running programmes on fitness and cognition. While no long term benefit was identified for cognition or wellbeing, the impact on fitness and short term benefit suggest schools should consider participation. (shrink)

La restauración borbónica en España se extendió entre el 29 de diciembre de 1874 (pronunciamiento de Martínez Campos) y el 14 de abril de 1931 (proclamación de la Segunda República española). José Ortega y Gasset nació en 1883 y vivió casi medio siglo, 48 años, en este periodo. Durante el mismo desarrolló parte de su trabajo. Sin embargo, la fragilidad del sistema político, social y económico que desembocó en la II República y más tarde en la Guerra Civil española motivó (...) una obra de Ortega que fue recibida desde unas tensiones que en gran medida la hicieron incomprensible en unos casos, enemiga en otros, pero también, al mismo tiempo, atractiva, genuina, cercana, universal y necesaria para gran parte del público. Estas líneas receptivas se agudizaron a partir de la Guerra Civil española. El presente estudio las recorre por las distintas generaciones de autores desde los marcos filosóficos, las líneas políticas, las posiciones hacia la religión y, especialmente, un sinfronismo que el propio Ortega toma gracias a la vida que magníficamente refleja Azorín en su libro Un pueblecito: Riofrío de Ávila. Ortega, filósofo in partibus infidelium, se constituyó así en una especie de figura paterna de un cuerpo frágil que, sin embargo, logró, a pesar de los grandes contratiempos, asimilar y valorar su obra hasta consolidar e influir en las nuevas generaciones de pensadores llegando a nuestros días. (shrink)

When testing primates with cognitive tasks, it is usually not considered that subjects differ markedly in terms of emotional reactivity toward the experimenter, which potentially affects a subject’s cognitive performance. We addressed this issue in common marmosets (Callithrix jacchus), a monkey species in which males tend to show stronger emotional reactivity in testing situations, whereas females have been reported to outperform males in cognitive tasks. In a two-phase experiment, we first quantified the emotional reactivity of 14 subjects toward four different (...) experimenters performing a standardized behavioral action sequence and then assessed whether and how it affected the subjects’ participation and performance in a subsequent object permanence task. A test session was terminated if a subject refused to make a choice in four consecutive trials. Highly emotionally aroused individuals, particularly males, were less likely to participate in the cognitive task and completed fewer trials. However, whenever they did participate and were attentive to the task, their performance was not affected. Our results suggest that differences in emotional reactivity toward an experimenter have no major impact on cognitive performance if strict criteria are applied on when to abandon a test session and if performance is corrected for attention to the test procedure. Furthermore, they suggest that the reported sex differences in cognitive performance in marmosets may be owing to motivational and attentional factors, rather than a difference in cognitive ability per se. (shrink)

U vremenu novog definisanja srpskog nacionalnog identiteta od odlucujuceg je znacaja uspostavljanje kopce izmedju kriticki vrednovane tradicije s jedne i zahteva vremena globalizacije, s druge strane. Produktivnu vezu izmedju starog i novog mogu ce je ostvariti ukoliko Srbija izgradi demokratske i nekompromitovane i nekorumpirane drzavne institucije preko kojih bi se obrazovala racionalna svest o vlastitoj posebnosti, kao i vrednostima spoljnog sveta. Glavna odgovornost u tom osetljivom procesu samo definisanja je na politickim elitama i ideoloskim projektima koje oni otvoreno ili prikriveno (...) proteziraju, a koji se na najprozirniji nacin ogledaju u medijima (javnom mnjenju) i institucijama obrazovanja. (shrink)

The best-selling author and spiritual teacher shares practices for living with wisdom and integrity even in confusing and uncertain situations—now available in Spanish. Vivimos en épocas difíciles. En ocasiones la vida parece un río turbulento que amenaza con ahogarnos y destruir al mundo. ¿Por qué entonces no deberíamos aferrarnos a la certidumbre de la orilla —a nuestros patrones y hábitos familiares? Porque, según nos enseña Pema Chödrön, ese tipo de anclaje basado en el temor nos priva de la experiencia infinitamente (...) más satisfactoria de estar plenamente vivos. Las enseñanzas que la autora nos presenta aquí —conocidas como los “Tres Compromisos”— brindan una riqueza de conocimientos para aprender a adentrarse directamente en el río, a acoger plenamente y sin temores el carácter insondable del ser humano. Cuando lo hacemos, empezamos a ver no solamente cuánto mejor se siente vivir de esa manera sino que descubrimos que, de manera natural y efectiva, empezamos a buscar el cuidado y apoyo de otras personas. (shrink)

È possibile rendere compiutamente conto di ciò che gli artefatti e le tecnologie fanno, senza per questo sminuire il ruolo dell’agentività umana, ossia la capacità dell’essere umano di essere all’origine dell’azione e del senso?Per quanto determinismo tecnologico e sociocostruzionismo siano ormai approcci sufficientemente integrati, sembra quasi impossibile poter riconoscere l’uno senza pagare nulla di più che un piccolo contributo all’altro.Gli autori sottolineano quanto questa cesura che apparentemente riguarda un fenomeno circoscritto e settoriale come il ruolo degli artefatti nella costruzione del (...) mondo sociale, rispecchia in qualche modo l’antica distinzione proposta da Dilthey tra scienze della natura e scienze dello spirito. Il fatto é che tale divisione del lavoro scientifico sembra il risultato più che il punto di partenza di un lavoro deliberato di purificazione dei due domini . Per quanto utile da un punto di vista epistemologico, essa corre costantemente il rischio di proclamare a priori l’incapacità di alcune metodologie di indagare oggetti che si situerebbero al di là della loro giurisdizione . Inoltre, gli autori ritengono che questa distinzione sia alquanto problematica quando si tratta di questioni ontologiche. In linea con il pensiero di filosofi come Whithead , Delueze e Guatatri e Tarde , sostengono che tanto l’approccio sociocostruzionista quanto l’approccio tecno-determinista soffrano di un simile riduzionismo ontologico: ridurre l’oggetto di indagine a quanto la prospettiva inscritta in ciascuna metodologia consente di vedere e di analizzare.Prendendo le distanze da tale riduzionismo, questo articolo intende dimostrare che la materialità, la tecnologia e persino la natura intrudono costantemente nel mondo del significato, della comunicazione, del discorso. Allo stesso tempo, cultura e significato conferiscono senso e persino forma al mondo naturale . A fronte della propensione diffusa a pensare l’interazione come qualcosa che riguarda soltanto gli essere umani, gli autori mostrano che altre cose si autoconvocano costantemente nelle nostre conversazioni e che é legittimo ipotizzare che tali cose facciano «cose con le parole», per usare la famosa espressione che John Langshaw Austin coniò per indicare ciò che le persone fanno attraverso i loro atti linguistici.Attraverso un esempio tratto dalle osservazioni sul campo in un presidio medico d’urgenza operato da Medici senza Frontiere, gli autori mostrano che il sottolineare quanto e come le cose siano partecipanti attivi in una conversazione non significa evacuare il contributo umano all’attività di parola. Se le cose fanno cose con le parole é perché portano prospettivamente le persone a dire quel che dicono e, retrospettivamente, a far dire loro quel che hanno detto. Piuttosto che postulare che i soli partecipanti umani siano all’origine di quanto vien detto durante una conversazione, diventa possibile ritracciare altre origini o elementi che influenzano e condizionano ciò che le persone fanno mentre parlano tra loro.Il fatto che gli oggetti siano spesso trasformati dalla loro stessa incursione sulla scena interattiva viene vista come una prova della « realtà » del loro contributo alla conversazione. Utilizzando la metafora del ventriloquismo, gli autori mostrano che se i partecipanti umani fanno sì che le cose facciano cose con le parole, ciò é anche dovuto al fatto che le cose stesse fanno far loro cose con le parole, in quella sorta di oscillazione ventriloqua già sottolineata da David Goldbaltt . Individuare le tracce sia dell’agentività umana sia dell’agentività tecnologica, porta a riconoscere il grado di passività o passione inerente a qualunque attività o azione. Tale riconoscimento é cruciale dal momento che tale passività fa parte dei modi con cui le persone rendono razionale/giustificabile/legittimabile/ sanzionabile ciò che esse fanno e dicono nel corso di una interazione.Invece di ridurre l’interazione ad un fenomeno che riguarda esseri umani tra loro, appare più costruttivo riconoscere tutte le figure che popolano la scena interattiva, siano esse tecnologie, regolamenti, principi, emozioni o artefatti. La proposta avanzata dagli autori può dunque essere vista come un tentativo di riabilitare metaforicamente l’analisi del parlare prendendo seriamente in considerazione ciò che le figure letteralmente hanno da dire su come noi, gli umani, comunichiamo e lavoriamo.Se poiesis significa fabbricazione, allora forse poesia può diventare un modo innovativo di comprendere come funzionano le tecnologie e come noi interagiamo con esse.While we tend to think of interaction as involving human beings only, this paper proposes to show that other things – technologies, in particular – are continuously inviting themselves in our conversations and that these things can even be said to “do things with words.” Using the metaphor of ventriloquism, we show that if human participants make things do things with words, it is also because things animate them, a form of ventriloqual vacillation or oscillation already noticed by David Goldblatt . Acknowledging both human and technological agencies therefore leads us to recognize the degree of passivity or passion that is inherent in any activity or action, a recognition that is especially important given that its marks the accountable / reasonable / intelligible / justifiable / sanctionable character of what people do and say in interaction. (shrink)

It is proposed in this writing to deal whith the theme of the possible links between scientifíc investigation and ethical refíection. In approaching this question, we propose to backtrack as far as Greek line of thought, and stop at the precise moment when something similar to scientifíc "truth" first becomes observable, and starts thus to make part of what is "sayable". We are referring to this inaugural instant when historical reflection, medical knowledge, and juridical research have simultaneously appeard. We shall (...) try and demonstrate that, whithin this context, the concern whith truth, far from being alien to ethical reñection, was considered to be the most efficient resource, that which could best contribute in the effort to reach a life worth being lived.Este escrito se propone tematizar los vínculos existentes entre la investigación científica y la reflexión ética. Con la finalidad de abordar esa cuestión nos proponemos aquí retrotraernos hasta el pensamiento griego, y detenernos en ese momento preciso en que algo semejante a la "verdad científica" emerge por primera vez, pasando así a formar parte de lo "decible". Nos referimos a ese instante inaugural en el que surgieron, casi al mismo tiempo, la reflexión histórica, el saber médico y la investigación jurídica. Intentaremos mostrar que, en ese contexto, la preocupación por la verdad lejos de ser ajena a la reflexión ética fue considerada como el recurso mas eficaz, aquel que mejor podía contribuir, con el intento de alcanzar una vida digna de ser vivida. (shrink)

Gradually, in the working calendars of many religious scholars and philosophers, not only Ukraine, but also the United States, England, Greece, and others. countries "is a permanent record -" the beginning of September - Sevastopol ". Every year, at this time, the audience of the Sevastopol State Technical University hospitably open the door of the participant of the two above-mentioned international conferences. It did not become an exception in 1997, when, on September 9-10 and 11-13, respectively, more than three dozen (...) very interesting reports and announcements were made, among which we will mention the speeches of A. Glushak on the theme "Crimea and the problems of spirituality: historical Excursion "by M. Nilsen -" Religion and Psychology at the Beginning of the New Millennium ", H.Vokala -" Ensophia as New Wisdom for Man ", A. Kolodny -" 2000th Anniversary of the Nativity of Jesus Christ and the problem of the spiritual unity of Christians in Ukraine, "Y. Viga -" How many religions a person could have today, E. Boytsova (Se. (shrink)

This article studies one specific aspect of two of the most important contemporary ethical theories for the rational foundation of morals norms: R. M. Hare's universal prescriptivism, and the discursive ethics of the German philosopher Karl- Otto Apel. In this way, and bearing in mind the necessity of always establishing a mediation between the universal ethics of principles, and the concrete historical contexts of the communities which apply the aforementioned norms, this last question is studied in the theories of both (...) philosophers. In Hare's case, besides the inherent difficulty of the formalism he adopts, he cannot account for the problems indicated, inasmuch as, on the one hand, the incorporation of the utilitarianism that he proposes for this request is not justified and, on the other hand, with the method of interpersonal transferences, it is difficult to get to know the people's desires and interests, because of the impossibility of putting oneself in the other's place. As regards Apel, although he proposes a more coherent thesis, he does not in fact appropriately take into account the problems of the justification of decisions, and of the application of principles to historical situations. All these issues, pose the necessity of considering the feasibility of complementation with Habermas 's conception of discursive ethics.En este artículo se analiza un aspecto específico de dos de las más importantes teorías éticas contemporáneas para la fundamentación racional de las normas morales: el prescriptivismo universal de R.M. Hare, y la ética discursiva del filósofo alemán Karl- Otto Apel. Teniendo en cuenta la necesidad de establecer siempre una mediación entre la ética universal de principios, y los contextos históricos concretos de las comunidades que aplican dichas normas, se aborda esta última cuestión en las teorías de ambos filósofos. En el caso de Hare, además de la dificultad propia del formalismo que adopta, no puede dar cuenta de los problemas en cuestión en la medida en que, por un lado, la incorporación del utilitarismo que para este requerimiento propone no está justificada y, por el otro lado, con el procedimiento de las transferencias interpersonales es difícil conocer los deseos e intereses de las personas por la imposibilidad de ocupar el lugar del otro. En relación con Apel, el autor considera que, aunque propone una tesis más coherente, en realidad no tiene en cuenta adecuadamente los problemas de justificación de las decisiones y de la aplicación de los principios en las situaciones históricas. Lo antes mencionado plantea la necesidad de considerar la viabilidad de complementación con la concepción habermasiana de la ética discursiva. (shrink)

The theory of deliberative democracy is one of the most important philosophical-political proposals in the last years for the Normative reconstruction of the democratic State of Law, and, as the Discourse Ethics, constitutes a theoretical derivation of the perspective of discursive rationality. In this respect, is necessary to analyze what kind of relation there is between both theories. This one is a hanging task, because for some of its exponents the ethical theory seems to assume the role of driving and (...) guiding, in an exclusive way, the political decisions, which implies a reduction of the political Philosophy to the field of the ethics. But, even when presupposes ethics, politics has his own rules. The present article analyzes this political theory from an internal point of view, indicating the problems that might follow from one philosophical approaching to the issue of the democratic politics exclusively from the perspective of the Discourse Ethics.La teoría de la democracia deliberativa constituye una de las propuestas filosófico-políticas más importantes de los últimos años para la reconstrucción normativa del Estado democrático de derecho, y que, al igual que la ética del discurso, constituye una derivación teórica del enfoque de la racionalidad discursiva. Ahora bien, una cuestión que es necesario analizar es qué tipo de relación se plantea entre ambas teorías. Esta es una tarea pendiente, porque para algunos de los exponentes de tal teoría ética, ella parece asumir el rol de conducir y guiar de un modo exclusivo las decisiones políticas, lo cual implica una reducción de la Filosofía política al campo de la ética olvidando que dicha Filosofía, si bien presupone la ética, tiene sus propios principios. El presente artículo analiza entonces esta teoría política desde un punto de vista interno, señalando los problemas que podrían seguirse a partir de abordar filosóficamente el cuestión de la política democrática exclusivamente desde la perspectiva de la ética del discurso. (shrink)

Osnovna intencija istrazivanja je da retrospektivno sagleda promene u konstruktu pozeljnog modela zenskih rodnih uloga u periodu 'razvijenog samoupravnog socijalizma' (1970-tih), periodu strukturne krize socijalizma (1980-tih) i postsocijalistickom periodu srpskog/jugoslovenskog drustva, onako kako je on konstruisan u zenskom casopisu 'Bazar'. Kroz osnovne postavke teorijskog okvira istrazivanja pokusacemo da koncipiramo i priblizimo se pretpostavljenom novom komunikacionom modelu koji ce biti u stanju da u istrazivanje inkorporira sve promene nastale u samom procesu komunikacije izmedju emitera i recipijenta i time doprinesemo boljem razumevanju (...) sadrzaja poruke. (shrink)

G.E. Moore famously observed that to say, ‘I went to the pictures last Tuesday but I don’t believe that I did’ or ‘I believe that he has gone out, but he has not’. would be ‘absurd’. Moore-paradoxical omissive or commissive beliefs of the forms p & I do not believe that p and p & I believe that not-p. are also absurd, although their contents are possible truths. Can there be ‘Moorean desires’, namely desires of the forms I desire both (...) that and I desire both that that are ‘Moore-paradoxical’, in the sense that they are absurd roughly in the way Moore-paradoxical beliefs are absurd? I argue that the most promising approach to a yes is a normative account of doxastic Moore-paradoxicality that parallels a normative account of Moorean desire. It turns out that this won’t work, not because there are no norms of desire, but because the norms required are ones we should reject. Unlike Moorean belief, which is always irrational, Moorean desire, although often odd, is sometimes sensible. An interesting lesson to be learned along the way—and an important one for functionalism—is that the logic of desire differs from that of both conscious belief and belief per se. (shrink)

Для Макса Вебера «рациональная бюрократия» есть идеальный тип организации общества. Однако идеальный тип не позволяет заполнить провал между властью и обществом, который называется отчуждением. Это - миф, и когда Макс Вебер говорит о рациональности, то в основе этого лежат не требования научности, но отсылка к некоей культурной аксиологии. Этот миф можно критиковать, анализируя конкретное поведение бюрократов, обычно мало рациональное, но также ставя под вопрос и саму культуру, которая хочет быть или даже претендует быть рационалистической. В России чудовищность бюрократии является следствием (...) кризиса культуры. Pour Max Weber la « bureaucratie rationnelle » est un type idéal d’organisation de la société. Mais ce type idéal ne permet pas de combler le hiatus entre pouvoir et société, lequel s’appelle aliénation. C’est un mythe, et si Max Weber parle de rationalité, ce n’est pas en vertu d’une exigence scientifique mais par référence à une axiologie culturelle. On peut donc le critiquer en analysant le comportement concret des bureaucrates -lequel est souvent fort peu rationnel -mais également en mettant en question une culture qui se veut ou se prétend rationaliste. En Russie, la monstruosité de la bureaucratie est la conséquence d’une crise de la culture. According to Max Weber, “rational bureaucracy” is an ideal-type of social organization. But this ideal-type cannot bridge the gap between power and society, something we could call alienation. It is a myth, and if Max Weber resorts to the concept of rationality, it is not because of any scientific need, but by reference to a cultural axiology. He can therefore be criticized by analyzing the actual behavior of bureaucrats, which often is less than rational, but also by challenging a culture that wants or claims to be rationalistic. In Russia, the monstrosity of bureaucracy is the consequence of a crisis of culture. (shrink)

In these lines Micio criticizes the way in which his brother Demea rears his son and implies comparison with his own method. Two types of imperium are contrasted, ‘imperium ’ and ‘illud quod amicitia adiungitur’. It is the latter phrase which will be discussed here. If this meant ‘si imperium tibi amicitia adiungas’, there would be no difficulty: cf. Cic. Mur. 41 ‘benevolentiam adiungit lenitate audiendi’; Sext. Rose. 116 ‘auxilium sibi se putat adiunxisse.’ The acquisition of imperium, however, is not (...) relevant here; Micio is talking of the imperium that a man has qua father and the point at issue is the manner in which each man administers this imperium. (shrink)

In these lines Micio criticizes the way in which his brother Demea rears his son and implies comparison with his own method. Two types of imperium are contrasted, ‘imperium ’ and ‘illud quod amicitia adiungitur’. It is the latter phrase which will be discussed here. If this meant ‘si imperium tibi amicitia adiungas’, there would be no difficulty: cf. Cic. Mur. 41 ‘benevolentiam adiungit lenitate audiendi’; Sext. Rose. 116 ‘auxilium sibi se putat adiunxisse.’ The acquisition of imperium, however, is not (...) relevant here; Micio is talking of the imperium that a man has qua father and the point at issue is the manner in which each man administers this imperium. (shrink)

El artículo ofrece una interpretación de las contribuciones de David Hilbert a la teoría de las magnitudes poligonales, desarrollada en su influyente monografía Fundamentos de la geometría, publicada en 1899. Se argumenta que la construcción de esta parte central de la geometría euclidiana represento para Hilbert un desafío muy significativo, en razón de su objetivo general de proporcionar una axiomatización estrictamente sintética de esta teoría geométrica; es decir, en virtud de sus conocidos requerimientos metodológicos y epistemológicos de construir la geometría (...) elemental evitando toda apelación esencial a presupuestos numéricos. Se sostiene además que dicho desafío consistió en ofrecer un nuevo fundamento lógicamente sólido para la teoría del área poligonal, pero que al mismo tiempo pueda ser considerado como puramente geométrico. The paper offers an interpretation of David Hilbert's contributions to the theory of polygonal magnitudes, developed in his influential monograph Foundations of Geometry, published in 1899. It is argued that the construction of this central part of Euclidean geometry presented an appealing challenge to Hilbert's general aim of providing a purely synthetic axiomatization of this geometrical theory; in other words, to his epistemological and methodological concerns of constructing elementary geometry without resorting to any kind of numerical assumption. Moreover, it is claimed this challenge consisted in offering a new foundation for the theory of polygonal area, which could be considered at the same time as logically sound and purely geometrical. (shrink)

This paper aims to offer an interpretation of the Transcendental Deduction of the Categories which puts together two of its most distinctive and fundamental traits: the constant reference to the temporal character of the human consciousness and the use of the analytic method of exposition. We will defend the thesis that the connection between both traits is essential, i. e., it will be argued that it is precisely the usage of the analytic method what confers to the pure consciousness of (...) time a significant role in the structure of the argument. With this thesis an alternative reading of the A-Deduction is pursued, one which moves away from the predominant one which claims that Kant's persistent allusion in it to the pure time representation - and to the synthesis which make it possible - is just a direct consequence of its psychological character.El objetivo del artículo es ofrecer una interpretación de la Deducción Transcendental de las Categorías que ponga en relación dos de sus aspectos más distintivos y fundamentales: la referencia permanente al carácter temporal de la conciencia humana, y la utilización del método analítico de exposición. Se defenderá la tesis de que la conexión entre ambos aspectos es esencial, en tanto que es precisamente la adopción del método analítico lo que determina que se le confiera a la conciencia pura del tiempo un rol fundamental en la estructura del argumento. Con esta tesis se intenta ofrecer una lectura alternativa de la Deducción A, que se diferencie de la habitual según la cual la apelación constante de Kant a la representación pura del tiempo - y a las síntesis que lo hacen posible - es una consecuencia directa del carácter psicologista que la distingue. (shrink)

ABSTRACT Recently, in a series of papers, Joshua Spencer has introduced, defended, and developed a modified version of Neo-Russellianism, namely Plenitudinous Russellianism, according to which there are structurally identical but numerically distinct singular Russellian propositions. PR claims to provide novel semantic solutions to all the major problems that NR faces with no radical revision in NR. In this paper, I introduce a semantic puzzle for PR: the view leads to the violation of the principle of substitutivity of co-referential proper names (...) within simple ‘that’-clauses. I consider different responses to my argument, and show that none of them is fully satisfactory for the Russellian. I conclude that PR needs to depart from NR more radically. RÉSUMÉ Récemment, Joshua Spencer a publié une série d'articles où il expose, défend et développe une version modifiée du Néo-Russellianisme, appelée Russellianisme de plénitude, selon laquelle il y a des propositions Russelliennes singulières structurellement identiques mais numériquement distinctes. Ce Russellianisme de plénitude prétend apporter de nouvelles solutions sémantiques à tous les problèmes majeurs auxquels le NR se confronte, sans pour autant procéder à une révision radicale du NR. Dans cet article, je mettrai le PR face à un casse-tête : cette vision mène à la violation du principe de substitution des noms propres co-référentiels au sein des subordonnées complétives simples. Je tâcherai de considérer différentes réponses à mon argument et de montrer qu'aucune d'entre elles n'est pleinement satisfaisante pour un Russellien. Je vais conclure que le PR devrait s’écarter plus radicalement du NR. (shrink)

En Fenicias resultan dignos de destacar los cambios substanciales que Eurípides introdujo al tratamiento del mito en sus versiones tradicionales. De modo particular, en el análisis filológico-literario de prólogo y párodos se pone de manifiesto una evidente integración de espacios y tiempos teatrales y el ensamble de los dos ámbitos trágicos estructurales significa una expresión clara de los límites entre "lo propio" y "lo ajeno". Nos proponemos demostrar que el diseño espacio-temporal de prólogo y párodos construye una suerte de agón (...) en el nivel espacial que se evidencia en el trazado de los personajes de Yocasta, Antígona y el Pedagogo en el prólogo y de las mujeres fenicias en la párodos. De modo que también resulte agonal la confrontación entre propio y ajeno, ya mencionada, como característica de la composición teatral euripidea, acorde con las realidades comunicativas de la época de representación de la tragedia y con la propuesta poética del autor. In 'Phoenician Women' it is interesting to point out the substantial changes that Euripides introduced to the treatment of the myth in his traditional versions. In a singular manner, in the literary-philological analysis of the prologue and párodos it does depict an evident integration of theatrical times and spaces and the assembly of the limits between ´the foreign´ and ´the self´. We will try to show that the temporal-space design of the prologues and párodos builds a chance of agón at the spatial level that gives evidence to the outline of the characters in Yocasta, Antigone and in the Pedagogue in the prologue and the Phoenician women in the párodos. Furthermore, the confrontation between the foreign and the self is also agonistic, already mentioned, is a characteristic of the theatrical Euripidean composition, according to communicative realities of the time of the representation of the tragedy and the poetic proposal of its author. (shrink)

Si bien hubo grandes pensadores a lo largo de la historia que hicieron referencia al concepto de «terror» (Kant y lo sublime, Hegel y el terror posrevolucionario francés, Heidegger y la significación ontológica del término, o la aproximación del psicoanálisis a lo siniestro), escasean aún los estudios vinculados a esta temática y los pocos que existen carecen de la profundidad adecuada para tratar este fenómeno. La presente edición cuenta con una serie de textos escritos por reconocidos especialistas (Vicente Serrano, Antonio (...) Castilla, Arturo Leyte, Miguel Morey, Mauricio Mancilla Muñoz, Ana Carrasco Conde, Jorge Fernández Gonzalo y Enrique Lynch) que nos permitirán adentrarnos de lleno en el tema del terror y sus principales vinculaciones con la filosofía, el psicoanálisis, la literatura y la sociedad en general. ¿Qué es el terror? ¿Cómo interpretarlo? ¿Cómo se representa en la literatura y el cine? ¿Cuál es, realmente, su función política? La filosofía, el terror y lo siniestro nos da la llave para acceder a estas y a otras cuestiones y abre vías de reflexión que resultan de vital importancia para comprender los resortes que operan detrás de nuestra sociedad contemporánea. (shrink)

La fiction historique dont nous parlons ici a vu le jour par rapport à la pensée de l'écriture, ou de l'inscription, telle qu'elle a eu lieu dans le travail de Jacques Derrida des années 60. Au coeur de ce travail, il y a trois textes publiés en 1967 : La voix et le phénomène, De la grammatologie, L'écriture et la différence. Traverser ces travaux revient à traverser : premièrement, l'imagination du mot, qui n'était pour Husserl que pure fiction ; deuxièmement, (...) l'imagination comme séparation de la nature dans la nature chez Rousseau ; et troisièmement, la fiction comme imaginaire dans le cas du structuralisme littéraire, au-delà duquel a lieu la fiction sans imaginaire de Mallarmé. Juste avant ces travaux il y a, dans l'oeuvre publiée, le moment où la fiction historique commence à percer ; juste après, le moment où ses fondements ont déjà été établis : l''Introduction' à L'Origine de la géométrie de Husserl et 'La double séance' dans La dissémination, respectivement. C'est également l'espace compris entre le problème de l'historicité et celui d'une littérature sans condition. À cet espace appartient la possibilité de 'devenir une chose littéraire' de tout texte 'confié à l'espace public [...] dont le contenu, le sens, le référent, le signataire et le destinataire ne sont pas des réalités pleinement déterminables, des réalités à la fois non-fictives ou pures de toute fiction...' (Donner la mort)."--Page 4 of cover. (shrink)

It has been proposed that individuals with autism spectrum disorder struggle both with response initiation and with response inhibition, both of which are functions of the executive system. Experimental tasks are unlikely pure measures of a single cognitive domain, and in this study we aim at understanding the contributions of response initiation difficulties to possible deficits in inhibitory control in autism. A sample of adults diagnosed with ASD and a control sample participated in this study. To participants it was asked (...) to perform a sentence-completion task with two different condition: Part A—targeting response initiation and Part B—engaging inhibitory processes. Importantly, we have analyzed the B-A latencies that have been proposed for the removal of the response initiation confound effect. Results show that no differences between the groups were found in accuracy measures, either in Part A nor Part B. However, in both conditions autistic participants were significantly slower to respond than the group of participants with typical development. Critically, we show that when subtracting the response times of Part A from Part B no group differences attributable to inhibitory processes remained. With this study we corroborate the existence of difficulties with response initiation in autism and we question the existence of troubles in inhibition per se. (shrink)

The present study investigated the extent to which moral disengagement and the tendency to consider moral rules as socio-conventional rules are distinct dimensions of morality, and their association with three different forms of participation in bullying. These two types of moral cognitions have been theorized in different models of morality and are usually studied independently, even if research on moral shifts suggests some possible overlaps. A group of 276 Italian students from primary and middle school completed self-reports assessing moral disengagement, (...) socio-conventional perception of moral rules, and participation in bullying as bully, defender of the victim and passive bystander. Results from structural equation modeling analysis confirmed that moral disengagement and socio-conventional comprehension of aggressions are separate and moderately connected morality dimensions. Controlling for age, gender and SES, only moral disengagement was positively associated with perpetrating bullying. These results point to moral disengagement as the critical component of moral cognitions to be addressed in interventions. (shrink)

A treatment of act and being illustrating the general claim that the problems of philosophy can be answered only by a revelational theology. Beginning with a slapdash treatment of transcendental philosophy and its idealistic outgrowths, as well as phenomenological and existential ontologies, supposedly showing the necessary impasses of philosophy when left to its own devices, Bonhoeffer moves to a treatment of the being and act both of God's revelation per se and of the men to whom God is revealed. Man (...) "in Adam" cannot resolve his act and being into unity; man "in Christ" can.--R. C. N. (shrink)

Objectives To investigate empirically the motivations for not consenting to DNA biobanking in a Swedish population-based study and to discuss the implications. Design Structured questionnaires and semistructured interviews. Setting A longitudinal epidemiological project (PART) ongoing since 1998 in Stockholm, Sweden. The DNA-collection wave took place during 2006–7. Participants 903 individuals completed the questionnaire (participation rate 36%) and 23 were interviewed. All individuals had participated in both non-genetic waves of the project, but refused to contribute saliva samples during the DNA-collection wave. (...) Main outcome measures Motivations behind refusing to consent to DNA biobanking, with subsequent focus on participants' explanations regarding this unwillingness. Results Public refusal to consent to DNA biobanking, as revealed by the questionnaire, was mainly explained by a lack of personal relevance of DNA contribution and feelings of discomfort related to the DNA being used for purposes other than the respective study. Interviews of individuals representing the second motivation, revealed a significant mistrust of DNA biobank studies. The underlying beliefs and attitudes were associated with concerns about integrity, privacy, suspiciousness and insecurity. However, most interviewees were supportive of genetic research per se and interpreted their mistrust in the light of distressing environmental influences. Conclusion The results suggest a need for guidelines on benefit sharing, as well as trustworthy and stable measures to maintain privacy, as a means for increasing personal relevance and trust among potential participants in genetic research. Measures taken from biobanks seem insufficient in maintaining and increasing trust, suggesting that broader societal measures should be taken. (shrink)

Resumen El artículo revisa los discursos de viaje dentro de dos relatos escritos por mujeres durante el período imperialista del fin de siècle, quienes viajaron por espacios marginales a la modernidad. La primera autora es Florence Dixie, noble inglesa que escribe su relato de viaje a la Patagonia durante 1879, mientras que Iris, mujer igualmente aristócrata y chilena, escribe su periplo realizado por el lago Ranco en 1910. Independiente de la nacionalidad de origen de estas mujeres y sus diferencias personales, (...) en tanto el rol jugado por ellas en el grupo de expedición, ambas escritoras viajeras son depositarias de una mirada imperial, que se vuelca en la manera que se internan narrativamente por los espacios explorados.The article reviews the journey discourses in two narratives written by two women during the imperialist period of the fin de siècle, who traveled through marginal spaces to modernity. The first author is Florence Dixie, an English noblewoman who writes her travelogue to Patagonia during 1879, while Iris, an equally aristocratic, and Chilean woman, writes her journey made through Ranco lake in 1910. Independent of nationality of origin of these women and their personal differences, as long as the role played by them in the expedition group, both traveling writers are repositories of an imperial gaze, that shows in the way they go into theirs narrative through the spaces explored. (shrink)