Studying childhood in Latin America requires considering the context of social inequality in which so many children are immersed, as well as the complexity of thinking about the pluralization of childhood and the multiplicity of life experiences of children in this region. Children encounter scenarios of discrimination, subordination and social segregation, among other situations that configure their action in a society that distances them from the universal, ideal understanding of childhood that is associated with schooling and play; nor are (...) they always protected in those institutional spaces that should guarantee their full development. In this respect, thinking about Latin American children's protagonism and participation in their own lifeworlds requires an understanding of the different social realities that do not promote given, ready-made types and styles, but which are built on the dynamics of relationships, spaces, places and times so that the participation occurs. The present study aims to address reflections on child protagonism in Latin America through an exploratory study of the scientific publications on the subject in the Spanish-speaking countries of the continent in recent years, in order to identify how the concept has been understood and discussed in the academic environment. This literature, which has historically occupied the social and scientific margins, will make it possible to understand the different experiences of living childhood in these countries, and to dialogue with the issues and problems that permeate children’s lives. These problems demand attention, and call for initiatives and spaces for participation that will act to increase the social visibility of children. (shrink)

Resumo: Neste trabalho procuraremos mostrar como se conciliam, no interior da obra do filósofo norte-americano Charles S. PEIRCE , realismo e idealismo, à luz da construção de sua metafísica. Este ponto que consideramos fulcral para o entendimento de uma série de outras doutrinas correlatas, tem sido mal compreendido ou equivocadamente formulado pela grande maioria dos comentaristas que, não adentrando a genealogia das doutrinas metafísicas peirceanas, procuram, sem sucesso, a partir de um ponto de vista cartesiano, seja antropocêntrico, a conciliação (...) da simultaneidade realismo-idealismo no pensamento do autor.: In this essay we will be trying to show realism and idealism are conciliated, within the work of the North American philosopher Charles S. PEIRCE , under the lights of his metaphysical construction. This point that we consider essential to the understanding of a set of other doctrines has been misunderstood or formulated in an equivocal way by a great amount of commentators, whose approach of the question does note take into account the peircean genealog. (shrink)

Este artigo explora a dialogicidade do objeto da Estética Peirciana. Seguindo Herbart, o pragmaticista americano, em seu relato mais maduro (1911), concebe a Estética como uma ciência que lida com os dois tipos de τὸ καλόν, a saber, com a nobreza da conduta (realizada na ação) e com a beleza sensual (experimentada na arte natureza), embora predilete sistematicamente pela primeira, isto é, pelo estudo das condições da imaginação de um fim último admirável em si mesmo (considerando assim o fim (...) esteticamente em sua primeiridade, como uma qualidade possível) e que é pressuposto no estudo das condições de sua atualização como summum bonum (considerando assim o fim eticamente em sua segundidade, como norma que fundamenta relações diádicas de conformidade de conduta autocontrolada a ele). Como a (des)aprovação estética dos fins revela o fundamento último de imaginar a unidade de uma possível identidade prática, a Estética revela as condições de uma liberdade interior que torna a conduta autogovernada possível em primeiro lugar; não, porém, como dado transcendental, mas como resultado de práticas pedagógicas (Seção I). Em seguida, analisamos como a dialogicidade estética se origina da postura de primeira pessoa da questão fundamental que ela faz: “[O] que estou procurando?” (II.1); diferenciamos os partidos, fases e pressupostos dessa dialogicidade (II.2), e analisamos o papel de um ideal – em sua concretização metodológica como hábito de se sentir “crescido sob a influência de um curso de autocrítica e de heterocríticas” – joga pela causalidade semiótica envolvida na formação da conduta (II.3). (shrink)

Este ensayo se propone examinar cuatro modelos distintos de la universidad (el alemán, el francés, el argentino y el americano) que han orientado su desarrollo en el curso de la historia haciendo énfasis en la relación que ésta guarda con el Estado. El análisis de los cuatro modelos busca cuestionar el rol de la universidad dentro de la sociedad en distintos intentos de su refundación con el fin de alimentar la discusión actual sobre el modelo que ha ser adoptado (...) en el porvenir resaltando su carácter de ideal en tanto ésta instituye una comunidad de iguales. (shrink)

Written in 620 ca., the Pandectes of the Holy Scripture of Antiochus, monk of the Great Laura of Saint-Sabas, represents a remarkable example of the kefavlaia literary genre in the early Byzantine period. It includes, among its many patristic sources, a series of 26 passages borrowed from the Epistles of Ignatius of Antioch, used in their recensio media. The quotations are distributed in 13 of the 130 total chapters of the work. The present study aims not only to evaluate the (...) textual contribution of the Pandectes to the study of the Epistles of Ignatius, but also attempts a critical outline of its wide manuscript tradition and text. (shrink)

The Doctrina ad Antiochum ducem, incorrectly attributed to Athanasius of Alexandria, owes its importance to the transmission of extensive extracts from the Shepherd of Hermas. Doctrina is transmitted in Greek in two recensions, a brevior and a longa ; however the same recensio longa has been subject to a number of redactional phases. A Latin version edited only recently, the object of this present study, sheds light on these later redactions. Stylistic and historical-literary considerations prompt a dating in the 40’s (...) of the sixth century and assign paternity to Paschasius of Dumium, a monkwho lived in a monastery of the same name in northwest of Braga that was founded at the same time by Martin of Braga. The dating of the Latin version also entails a more precise dating of the original Greek, assignable to the beginning of the sixth century. (shrink)

Written in 620 ca., the Pandects of the Holy Scripture by Antiochus, monk of the Great Laura of Saint-Sabas, represents a remarkable example of the kefavlaia literary genre in the Early Byzantine Period. It includes, among its many patristic sources, a series of 26 passages borrowed from the Epistles of Ignatius of Antioch, as found in their recensio media. The quotations are distributed in 13 of the 130 total chapters of the work. This second part of the study aims to (...) propose the critical text of the Epistles of Ignatius contained in the Pandects and so to cast light on Antiochus’ use of his sources in creating his own work. (shrink)

Fundado na obra de José Roberto Dromi, que estabelece as características do “constitucionalismo do futuro”, o presente trabalho busca delinear as características do novo constitucionalismo latino americano e traçar um paralelo entre os dois. Para tanto, através de uma abordagem dedutiva, será realizada uma pesquisa bibliográfica e estudo comparado das constituições latinas. Os pensamentos anticolonialistas são fundamentos desse novo modo de pensar o constitucionalismo, que devolve o poder ao povo, sustentando um Estado plurinacional, promovendo uma verdadeira refundação estatal. Esse (...) modelo, que parte da prática para a teoria, ainda está sendo formatado, mas apresenta avanços inegáveis em relação ao constitucionalismo. (shrink)

Our evidential environments are reflections of our social contexts. This is important because the evidence we encounter influences the beliefs we form. But, traditional epistemologists have paid little attention to the generation of this evidential environment, assuming that it is irrelevant to epistemic normativity. This assumption, I argue, is dangerous. Idealizing away the evidential environment obscures the ways that our social contexts distort its contents. Such social distortion can lead to evidential oppression, an epistemic injustice arising from the ubiquity of (...) ideologically-inflected portrayals of oppressed social groups. In some cases, this distortion can be so pervasive as to create a skeptical pothole in agents' epistemic environments---a limited region in which a skeptical scenario obtains. The skeptical challenge of social distortion is important because it suggests that prejudice and irrationality alone may not be enough to explain many harmful beliefs. Where justified belief is merely a matter of responding well to one's evidence, the ubiquity of ideologically-inflected evidence may impel a matching doxastic state, even for exemplary epistemic agents. Nevertheless, there is an asymmetry in blameworthiness between the Cartesian victim and someone laboring under evidential oppression. This asymmetry reveals the need for distinctively non-ideal epistemic norms. I offer a characterization of one such norm: the internalist practice of self-stewardship. (shrink)

It is sometimes argued that ideal theories in political philosophy are a form of ideology. This article examines arguments building on the work of Charles Mills and Raymond Geuss for the claim that ideal theories are cognitively distorting belief systems that have the effect of stabilizing unjust social arrangements. I argue that Mills and Geuss neither succeed in establishing that the content of ideal theories is necessarily cognitively defective in the way characteristic for ideologies, nor can they (...) make plausible which mechanisms ensure the alleged negative effects of the widespread acceptance of ideal theorizing. This does not mean that all hope is lost for the ideology objection, however. By turning to a second Marxian model of ideology, I argue that the ideological character of ideal theories is not so much a matter of their content, but rather of their form. Ideal theories falsely present the normative concepts that they use as semantically practice-independent and thereby block potential challenges from subordinate groups to dominant ideologies. It is therefore not the normative content of ideal theories which proves to be objectionable, but the particular role their concepts play in wider political discourse. (shrink)

Political philosophers have recently begun to take seriously methodological questions concerning what a theoretical examination of political ideals is suppose to accomplish and how effective theorising in ideal theory is in securing those aims. Andrew Mason and G.A. Cohen, for example, believe that the fundamental principles of justice are logically independent of issues of feasibility and questions about human nature. Their position contrasts sharply with political theorists like John Dunn and Joseph Carens who believe that normative theorising must be (...) integrated with an appreciation of the empirical realities of one’s society. Rather than bracket questions of feasibility and human nature, empirically-oriented political theorists believe that real, non- ideal considerations must be taken seriously when deriving normative theories of justice.1 And some justice-theorists, most notably John Rawls, attempt to. (shrink)

Orthodox Bayesianism is a highly idealized theory of how we ought to live our epistemic lives. One of the most widely discussed idealizations is that of logical omniscience: the assumption that an agent’s degrees of belief must be probabilistically coherent to be rational. It is widely agreed that this assumption is problematic if we want to reason about bounded rationality, logical learning, or other aspects of non-ideal epistemic agency. Yet, we still lack a satisfying way to avoid logical omniscience (...) within a Bayesian framework. Some proposals merely replace logical omniscience with a different logical idealization; others sacrifice all traits of logical competence on the altar of logical non-omniscience. We think a better strategy is available: by enriching the Bayesian framework with tools that allow us to capture what agents can and cannot infer given their limited cognitive resources, we can avoid logical omniscience while retaining the idea that rational degrees of belief are in an important way constrained by the laws of probability. In this paper, we offer a formal implementation of this strategy, show how the resulting framework solves the problem of logical omniscience, and compare it to orthodox Bayesianism as we know it. (shrink)

The purpose of this paper is to explore some of the moral problems that arise out of the interrelationships between individuals and formal organizations in our society. In particular, I shall be concerned with the moral implications of the so-called ideal of rationality of formal organizations with regard to, on the one hand, the obligations of individuals both inside and outside an organization to that organization and, on the other hand, the moral responsibilities of organizations to individuals and to (...) the public at large. I shall argue that certain facets of the organizational ideal are incompatible with the ordinary principles of morality and that the dilemma created by this incompatibility is one source of alienation in our contemporary, industrial society. The very conception of a formal organization or bureaucracy presents us with an ideological challenge that desperately needs to be met in some way or other. (shrink)

Angelica Nuzzo offers a comprehensive reconstruction of Kant's theory of sensibility in his three Critiques. By introducing the notion of "transcendental embodiment," Nuzzo proposes a new understanding of Kant's views on science, nature, morality, and art. She shows that the issue of human embodiment is coherently addressed and key to comprehending vexing issues in Kant's work as a whole. In this penetrating book, Nuzzo enters new terrain and takes on questions Kant struggled with: How does a body that feels pleasure (...) and pain, desire, anger, and fear understand and experience reason and strive toward knowledge? What grounds the body's experience of art and beauty? What kind of feeling is the feeling of being alive? As she comes to grips with answers, Nuzzo goes beyond Kant to revise our view of embodiment and the essential conditions that make human experience possible. (shrink)

Men make for themselves pictures of ideal forms of life. Such pictures are various and may be in sharp opposition to each other; and one and the same individual may be captivated by different and sharply conflicting pictures at different times. At one time it may seem to him that he should live—even that a man should live —in such-and-such a way; at another that the only truly satisfactory form of life is something totally different, incompatible with the first. (...) In this way, his outlook may vary radically, not only at different periods of his life, but from day to day, even from one hour to the next. It is a function of so many variables: age, experiences, present environment, current reading, current physical state are some of them. As for the ways of life that may thus present themselves at different times as each uniquely satisfactory, there can be no doubt about their variety and opposition. The ideas of self-obliterating devotion to duty or to the service of others; of personal honour and magnanimity; of asceticism, contemplation, retreat; of action, dominance and power; of the cultivation of “an exquisite sense of the luxurious”; of simple human solidarity and co-operative endeavour; of a refined complexity of social existence; of a constantly maintained and renewed affinity with natural things—any of these ideas, and a great many others too, may form the core and substance of a personal ideal. (shrink)

One of the central debates within contemporary Anglo-American political philosophy concerns how to formulate an egalitarian theory of distributive justice which gives coherent expression to egalitarian convictions and withstands the most powerful anti-egalitarian objections. This book brings together many of the key contributions to that debate by some of the world’s leading political philosophers: Richard Arneson, G.A. Cohen, Ronald Dworkin, Thomas Nagel, Derek Parfit, John Rawls, T.M. Scanlon, and Larry Temkin.

I introduce a new formulation of rule consequentialism, defended as an improvement on traditional formulations. My new formulation cleanly avoids what Parfit calls “ideal world” objections. I suggest that those objections arise because traditional formulations incorporate counterfactual comparisons about how things could go differently. My new formulation eliminates those counterfactual comparisons. Part of the interest of the new formulation is as a model of how to reformulate structurally similar views, including various kinds of contractualism.

Philosophers of language are increasingly engaging with derogatory terms or slurs. Only few theorists take such language as a starting point for addressing puzzles in philosophy of language with little connection to our real-world problems. This paper aims to show that the political nature of derogatory language use calls for non-ideal theorising as we find it in the work of feminist and critical race scholars. Most contemporary theories of slurs, so I argue, fall short on some desiderata associated with (...) a non-ideal approach. They neglect crucial linguistic or political aspects of morally and politically significant meaning. I argue that a two-stage project is necessary to understand the perniciousness of slurs: accounting for the derogatory content of derogatory terms in general and, additionally, explaining the communicative function of slurs more specifically. I end by showing how inferentialism is well-suited to account for the content of derogatory terms whilst allowing for further explanations of the communicative functions of slurs. (shrink)

Some realists in political theory deny that the notion of feasibility has any place in realist theory, while others claim that feasibility constraints are essential elements of realist normative theorising. But none have so far clarified what exactly they are referring to when thinking of feasibility and political realism together. In this article, we develop a conception of the realist feasibility frontier based on an appraisal of how political realism should be distinguished from non-ideal theories. In this realist framework, (...) political standards are feasible if they meet three requirements: they are politically intelligible, contextually recognisable as authoritative, and contestable. We conclude by suggesting that our conception of realist feasibility might be compatible with utopian demands, thereby possibly finding favour with realists who otherwise refuse to resort to the notion of feasibility. (shrink)

: This is a study of the Confucian ideal of harmony and harmonization (he 和). First, through an investigation of the early development of he in ancient China, the meaning of this concept is explored. Second, a philosophical analysis of he and a discussion of the relation between harmony, sameness, and strife are offered. Also offered are reasons why this notion is so important to Confucian philosophy. Finally, on the basis of value pluralism, a case is made for the (...) Confucian approach of he to the politics of today's world culture. (shrink)

Authenticity has become a widespread ethical ideal that represents a way of dealing with normative gaps in contemporary life. This ideal suggests that one should be true to oneself and lead a life expressive of what one takes oneself to be. However, many contemporary thinkers have pointed out that the ideal of authenticity has increasingly turned into a kind of aestheticism and egoistic self-indulgence. In his book, Varga systematically constructs a critical concept of authenticity that takes into (...) account the reciprocal shaping of capitalism and the ideal of authenticity. Drawing on different traditions in critical social theory, moral philosophy and phenomenology, Varga builds a concept of authenticity that can make intelligible various problematic and potentially exhausting practices of the self. (shrink)

Phronesis has become a buzzword in contemporary medical ethics. Yet, the use of this single term conceals a number of significant conceptual controversies based on divergent philosophical assumptions. This paper explores three of them: on phronesis as universalist or relativist, generalist or particularist, and natural/painless or painful/ambivalent. It also reveals tensions between Alasdair MacIntyre’s take on phronesis, typically drawn upon in professional ethics discourses, and Aristotle’s original concept. The paper offers these four binaries as a possible analytical framework for classifying (...) and evaluating accounts of phronesis in the medical ethics literature. It argues that to make sense of phronesis as a putative ideal in professional medical ethics—for example, with the further aim of crafting interventions to cultivate phronesis in medical ethics education—the preliminary question of which conception of phronesis is most serviceable for the aim in question needs to be answered. The paper identifies considerable lack of clarity in the current discursive field on phronesis and suggests how that shortcoming can be ameliorated. (shrink)

Jorge Oteiza (1908-2003) dio escasas pistas sobre su estancia en Argentina, Chile y Colombia entre 1935 y 1948. Este artículo desarrolla un análisis de la evolución de sus ideas estéticas a la luz de un cotejo de sus publicaciones de las décadas de 1940, 1950 y 1960 y la documentación personal del artista conservada en el archivo y la biblioteca de la Fundación Museo Jorge Oteiza (Alzuza, Navarra). Se presta especial atención a la relación de Oteiza con diversos artistas americanos (...) y del exilio español, en un tejido en cuyo centro se encontraría en muchas ocasiones el poeta Vicente Huidobro. En particular, se analiza su encuentro con poetas como Pablo de Rokha, Pablo Neruda y Juan Larrea, así como su estudio del arte precolombino y su recepción del muralismo de David Alfaro Siqueiros y el constructivismo de Joaquín Torres García, que lo llevarían a proponer un cambio de paradigma cultural, en los albores de la posmodernidad, en diálogo con el indigenismo y el poscolonialismo. (shrink)

Este livro foi elaborado na confluência de dois diálogos possíveis e necessários, um entre bioética e realidade latino-americana e outro entre doutrina católica e pensamento laico. A partir do Documento de Aparecida, o mais importante entre os documentos recentes da Igreja latino-americana, discute a relação entre ética, sociedade, desigualdades sociais e experiência religiosa. Apresenta reflexões sobre a dignidade e os direitos da pessoa humana; a defesa da vida e a autonomia do indivíduo; as relações entre justiça, exclusão social, solidariedade e (...) saúde; entre ética, beleza e esperança; a família no contexto pós-moderno e latino-americano, etc. Reúne textos de docentes universitários e especialistas do Brasil, Chile, Argentina, Colômbia, Cuba e Costa Rica. (shrink)

El naturalista alemán Carl Friedrich Eduard Otto viajó entre los años 1838 a 1841 por las Antillas y el Continente americano en busca de especímenes botánicos y para estudiar las costumbres sociales de sus habitantes. Visitó Cuba, Estados Unidos y Venezuela. El trabajo describe los lugares visitados e itinerarios seguidos. Las plantas vivas recolectadas tuvieron como destino el Jardín Botánico de Berlín y las plantas secas el Real Herbario. El estudio señala las diferencias de criterio entre Otto y Humbolt (...) en el tema de la esclavitud y describe las posiciones ideológicas clasistas del primero. (shrink)

Al contrario que en Europa, el sentimiento de lo sublime se entiende en América como la armonía entre técnica y naturaleza, primero desde un nuevo romanticismo y, en la actualidad, desde el llamado «tecnorromanticismo», en el que lo sublime se emancipa de las ataduras seculares de la ética, la religión y la política, para ligarse por primera vez a lo cotidiano. El idilio americano se aproxima a la categoría estética de lo sublime analizando la «americanización» de este concepto.

Este artigo confronta a identidade americana monoculturalista e postula uma identidade multicultural e multirracial, moldada pela história da imigração. Além disso, ele disseca o sonho americano sob a lente de imigrantes WASPs e não-WASPs, particularmente em meados do século XIX. Ao correlacionar a dualidade cultural e a dupla consciência por meio de WASPs, imigrantes, nativistas e culturalistas afro-americanos, o artigo afirma uma identidade cultural americana maleável e em evolução, constantemente moldada por ondas sucessivas de imigrantes.

Obligations to reduce one’s green house gas emissions appear to be difficult to justify prior to large-scale collective action because an individual’s emissions have virtually no impact on the environmental problem. However, I show that individuals’ emissions choices raise the question of whether or not they can be justified as fair use of what remains of a safe global emissions budget. This is true both before and after major mitigation efforts are in place. Nevertheless, it remains difficult to establish an (...) obligation to reduce personal emissions because it appears unlikely that governments will in fact maintain safe emissions budgets. The result, I claim, is that under current conditions we lack outcome, fairness, promotional, virtue or duty based grounds for seeing personal emissions reductions as morally obligatory. (shrink)

An intensified discussion on the role of normative ideals has re-emerged in several debates in political philosophy. What is often referred to as “ideal theory,” represented by liberal egalitarians such as John Rawls, is under attack from those that stress that political philosophy at large should take much more seriously the nonideal circumstances consisting of relations of domination and power under which normative ideals, principles, and ideas are supposed to be applied. While the debate so far has mainly been (...) preoccupied with defending or rejecting ideal theory through a defense or rejection of a specific ideal theory, this paper instead focuses on a number of general philosophical concerns on which the critique relies. More specifically, it brings up for scrutiny, and ultimately rejects, three charges against ideal theory: the charge that ideal theory is not action-guiding, that ideal theory is impossible, and that ideal theory is distorting. By investigatingthese charges in tandem, the paper shows that the criticism against ideal theory is premised on assumptions about the relationships between thought and action and between concepts and the world for which there is little or no support. (shrink)

I offer an account of how ideals motivate us. My account suggests that although emulating an ideal is often rational, it can lead us to do irrational things. * This is the third in a series of four papers on narrative self-conceptions and their role in moral motivation. In the first paper, “The Self as Narrator” (to appear in Autonomy and the Challenges to Liberalism: New Essays, ed. Joel Anderson and John Christman), I explore the motivational role of narrative (...) self-conceptions, drawing on Daniel Dennett’s notion of the self as a “center of narrative gravity”. In the second paper, “Willing the Law” (in Practical Conflicts, ed. Monika Betzler and Peter Baumann [Cambridge: Cambridge University Press, forthcoming]), I explore the role of selfconceptions in Kantian “conflicts in the will”, drawing on Christine Korsgaard’s notion of “practical identities”. In a fourth paper, “A Sense of Self” (ms), I explore the role of narrative self-con-ceptions in Kantian “conflicts in conception”, drawing on the work of Thomas Nagel and John Perry on the self. (shrink)

The concept of freedom as non-domination that is associated with neo-republican theory provides a guiding ideal in the global, not just the domestic arena, and does so even on the assumption that there will continue to be many distinct states. It argues for a world in which states do not dominate members of their own people and, considered as a corporate body, no people is dominated by other agencies: not by other states and not, for example, by any international (...) agency or multi-national corporation. This ideal is not only attractive in the abstract, it also supports a concrete range of sensible, if often radical international policies. (shrink)