This paper presents an experience in developing professional ethics by an approach that integrates knowledge, teaching methodologies and assessment coherently. It has been implemented for students in both the Software Engineering and Computer Engineering degree programs of the Technical University of Madrid, in which professional ethics is studied as a part of a required course. Our contribution of this paper is a model for formative assessment that clarifies the learning goals, enhances the results, simplifies the scoring and can be replicated (...) in other contexts. A quasi-experimental study that involves many of the students of the required course has been developed. To test the effectiveness of the teaching process, the analysis of ethical dilemmas and the use of deontological codes have been integrated, and a scoring rubric has been designed. Currently, this model is also being used to develop skills related to social responsibility and sustainability for undergraduate and postgraduate students of diverse academic context. (shrink)

Psychological well-being manifests itself in all aspects of human activity and is essential to understanding whether young people experience life satisfaction and whether, as they mature, well-being can be associated with different levels of personal autonomy. This quantitative study was developed within the framework of international research on young people’s autonomy in the transition to adulthood. Its main objectives were to analyze the relationship between psychological well-being and autonomy and examine potential variations between the two variables according to age. To (...) this end, Ryff’s Psychological Well-Being Scale and the Transition to Adulthood Autonomy Scale designed by Bernal et al., were used with a sample of 1,148 young people aged 16–21 from Madrid, Spain, and Bogotá, Colombia. The results show that almost all the dimensions on the Psychological Well-Being Scale correlate significantly and positively with the dimensions on the EDATVA scale. Specifically, moderate correlations were obtained between self-organization on the EDATVA scale and purpose in life and environmental mastery on the Psychological Well-Being Scale. In turn, autonomy on Ryff’s scale obtained the highest correlation with understanding context on the EDATVA scale. It was also found that the older 18–21 age group obtained higher scores than the younger 16–17 age group in all dimensions on both the EDATVA and the Psychological Well-Being Scale. Earlier studies endorse the results found in this research, especially the differences in the scores for both scales according to age groups. This opens avenues for future research to analyze the relationship between psychological well-being and autonomy as independent variables in other sectors of the population. (shrink)

A través de este escrito se pretende dar a conocer algunos aportes de lafundamentación de la ciencia de la mecánica en el siglo XVIII adelantados porLeohnard Euler y ponerlos en relación con algunas de las respectivaspropuestas de Jean le Rond d’Alelmbert. Se resalta, en particular, que laspreocupaciones de estos dos pensadores no se limitan sólo a una intención dematematización de la ciencia de la mecánica. También existe en ellos la intenciónexplícita de clarificación de la mecánica a través de la reorganizaciónconceptual (...) de las nociones primeras y de la identificación de los principios enlos que debe fundamentarse esta ciencia, ambas intenciones soportadas enpresupuestos epistemológicos sobre la certeza y la validez de nuestroconocimiento. (shrink)

Past studies have reported emotional intelligence as a relevant factor in development and maintenance of eating disorders, as well as in increasing self-esteem and reducing anxiety. Similarly, research has showed that anxiety and self-esteem are positively and negatively associated to ED criteria, respectively. However, no prior studies have yet tested the multiple intervening roles of both self-esteem and anxiety as potential mediators of the association between EI and ED symptomatology. The present study aims to bridge these gaps by testing a (...) sequential path model. Specifically, we examine the potential sequential mediation effects of self-esteem-anxiety on the link between EI and ED. A sample composed of 516 Spanish undergraduate students and community adults completed measures of EI, self-esteem, anxiety, and ED symptomatology. The results show that high levels of EI were positively associated with self-esteem and negatively associated with anxiety and ED symptoms. Anxiety was positively associated to ED symptoms, while self-esteem levels were negatively linked to ED symptoms. Moreover, path analyses showed that self-esteem and anxiety fully mediated the relationship between EI and ED symptoms in sequence. These findings suggest that EI plays a key role in reducing symptomatology of ED through increased self-esteem and reduced anxiety symptoms, providing novel evidence regarding psychological mechanisms through which EI contributes to a reduction of ED symptomatology. Implications for assessing and improving these psychological resources in ED preventive programs are discussed. (shrink)

This article examines whether people share the Gettier intuition (viz. that someone who has a true justified belief that p may nonetheless fail to know that p) in 24 sites, located in 23 countries (counting Hong Kong as a distinct country) and across 17 languages. We also consider the possible influence of gender and personality on this intuition with a very large sample size. Finally, we examine whether the Gettier intuition varies across people as a function of their disposition to (...) engage in “reflective” thinking. (shrink)

Proponemos una teoría estética basada en un enhebrado cronotópico del discurso creativo que replantea las lógicas de constitución del sujeto. Tomamos como hilo conductor la película La voz de la luna (La voce della Luna, 1990) de Federico Fellini, cuyo surrealismo, lejos de suponer una construcción al azar de un relato, revela una sofisticada narrativa desde lo circunstancial (y no desde el sujeto o el objeto). Es aquí donde confluimos con las tesis más radicales de Antonin Artaud y su proyecto (...) político basado en el teatro de la crueldad y la reificación del fragmento-órgano. Concluimos con un alegato por una narración vital, que trascienda la obra, disipe la posición del sujeto en la misma (lo que Jacques Derrida denomina Forcener le subjectile) para que el sentido de la humanidad, en lo ínfimo y fragmentado, trasparezca. (shrink)

Philosophers have long debated whether, if determinism is true, we should hold people morally responsible for their actions since in a deterministic universe, people are arguably not the ultimate source of their actions nor could they have done otherwise if initial conditions and the laws of nature are held fixed. To reveal how non-philosophers ordinarily reason about the conditions for free will, we conducted a cross-cultural and cross-linguistic survey (N = 5,268) spanning twenty countries and sixteen languages. Overall, participants tended (...) to ascribe moral responsibility whether the perpetrator lacked sourcehood or alternate possibilities. However, for American, European, and Middle Eastern participants, being the ultimate source of one’s actions promoted perceptions of free will and control as well as ascriptions of blame and punishment. By contrast, being the source of one’s actions was not particularly salient to Asian participants. Finally, across cultures, participants exhibiting greater cognitive reflection were more likely to view free will as incompatible with causal determinism. We discuss these findings in light of documented cultural differences in the tendency toward dispositional versus situational attributions. (shrink)

Con frecuencia el avance y uso del conocimiento han sido relacionados como uno de los indicadores más importantes para el desarrollo económico y bienestar social de países y regiones. Sin embargo, independientemente de los factores teórico metodológicos que impulsan el desarrollo del conocimiento, el acceso a este activo intangible se encuentra limitado a diversas condiciones económicas, sociales, culturales e incluso del mismo conocimiento per se que cada individuo desarrolla dentro de la sociedad. El objetivo principal de este trabajo de investigación (...) consiste en realizar un análisis teórico desde una perspectiva sociológica de la ciencia y la tecnología, sobre el papel que desempeña la universidad pública en la democratización del conocimiento al interior de su comunidad y de la sociedad en general, señalando los principales avances y obstáculos que ésta presenta durante la difusión del mismo. (shrink)

In the remainder of this article, we will disarm an important motivation for epistemic contextualism and interest-relative invariantism. We will accomplish this by presenting a stringent test of whether there is a stakes effect on ordinary knowledge ascription. Having shown that, even on a stringent way of testing, stakes fail to impact ordinary knowledge ascription, we will conclude that we should take another look at classical invariantism. Here is how we will proceed. Section 1 lays out some limitations of previous (...) research on stakes. Section 2 presents our study and concludes that there is little evidence for a substantial stakes effect. Section 3 responds to objections. The conclusion clears the way for classical invariantism. (shrink)

Is behavioral integration a necessary feature of belief in folk psychology? Our data from over 5,000 people across 26 samples, spanning 22 countries suggests that it is not. Given the surprising cross-cultural robustness of our findings, we argue that the types of evidence for the ascription of a belief are, at least in some circumstances, lexicographically ordered: assertions are first taken into account, and when an agent sincerely asserts that p, nonlinguistic behavioral evidence is disregarded. In light of this, we (...) take ourselves to have discovered a universal principle governing the ascription of beliefs in folk psychology. (shrink)

Since at least Hume and Kant, philosophers working on the nature of aesthetic judgment have generally agreed that common sense does not treat aesthetic judgments in the same way as typical expressions of subjective preferences—rather, it endows them with intersubjective validity, the property of being right or wrong regardless of disagreement. Moreover, this apparent intersubjective validity has been taken to constitute one of the main explananda for philosophical accounts of aesthetic judgment. But is it really the case that most people (...) spontaneously treat aesthetic judgments as having intersubjective validity? In this paper, we report the results of a cross‐cultural study with over 2,000 respondents spanning 19 countries. Despite significant geographical variations, these results suggest that most people do not treat their own aesthetic judgments as having intersubjective validity. We conclude by discussing the implications of our findings for theories of aesthetic judgment and the purpose of aesthetics in general. (shrink)

This study aimed to determine the predictive character of organizational socialization and occupational positive mental health on organizational commitment in higher education teachers. A sample of 279 teachers from higher education institutions who signed an informed consent form was used. Fifty-four point five percent of the participants were women, with a mean age of 44.05 years. The participants completed the Organizational Socialization Inventory, the Positive Occupational Mental Health Questionnaire and the Organizational Commitment Scale, and for data analysis descriptive statistics, correlation (...) analysis and multiple linear regression with stepwise method were applied, entering each dimension of organizational commitment separately as a dependent variable. As a result, moderate to weak correlations were identified between the study variables, and it was found that the final models indicate that the future perspectives and socio-affective dimensions predict affective commitment by 38%; that future perspectives, spirituality and age predict normative commitment by 22.8%; and that the future perspectives dimension predicts commitment of continuity by 9.2%. It is concluded that teachers’ expectations about their development in the institution, as well as their interactions at the socio-affective and spiritual level with the work context, are factors that partially influence their attachment to the educational organization. (shrink)

El presente artículo tiene como propósito exponer la implementación y evaluación de un modelo de intervención grupal para personas con consumo problemático de drogas, el cual tiene como teoría de base la Biología de la Cognición y del Amar de Humberto Maturana. Hipotetizamos que mediante laimplementación de este modelo de terapia grupal disminuyen los niveles de depresión y ansiedad en las personas con consumo problemático de drogas. Es una investigación cuasi experimental pre-post con grupo de control, donde se exponen los (...) resultados de la muestra del Grupo Tratamiento, perteneciente a la Comunidad Terapéutica Padre Alberto Hurtado de Arica y del Grupo Control, el cual corresponde a la Comunidad Terapéutica La Tirana de AltoHospicio. Los resultados obtenidos muestran las diferencias significativas entre ambos grupos.The present article has as purpose to expose the implementation and evaluation of a model of group intervention for people with problematic consumption of drugs, which has as base theory the Biology of Cognition and of Love of Humberto Maturana; hypothesizing diminish the depression levels and anxiety in people with problematic consumption of drugs by means of thismodel’s of group therapy implementation. It is an quasi experimental research pre-post with control group, where the results of the sample of two Group Treatment are exposed, one belonging to the Therapeutic Community Padre Alberto Hurtado of Arica and the Group Control, which corresponds to the Therapeutic Community La Tirana at Alto Hospicio. The obtained results show significant differences between both groups. (shrink)

Does the Ship of Theseus present a genuine puzzle about persistence due to conflicting intuitions based on “continuity of form” and “continuity of matter” pulling in opposite directions? Philosophers are divided. Some claim that it presents a genuine puzzle but disagree over whether there is a solution. Others claim that there is no puzzle at all since the case has an obvious solution. To assess these proposals, we conducted a cross-cultural study involving nearly 3,000 people across twenty-two countries, speaking eighteen (...) different languages. Our results speak against the proposal that there is no puzzle at all and against the proposal that there is a puzzle but one that has no solution. Our results suggest that there are two criteria—“continuity of form” and “continuity of matter”— that constitute our concept of persistence and these two criteria receive different weightings in settling matters concerning persistence. (shrink)

Romero, Francisco. Alejandro Korn.--Vassallo, Angel. Presentación de A. Korn, filósofo.--Aznar, Luis. Apuntaciones biográficas.--Apéndices: Romero, Francisco. Recuerdo de A. Korn. El testamento de un filósofo.

Astonishing changes have occurred to agricultural production systems since WWII. As such, many people tend to date the origins of industrial chemical agricultural to the early 1940s. The origins of industrial chemical agriculture, however, both on and off the field, have a much longer history. Indeed, industrial agriculture’s much discussed chemical dependency—in particular its need for toxic chemicals—and the development of the industries that feed this fix, have a long and diverse past that extend well back into the nineteenth century. (...) In this paper, through the narrative of a late nineteenth century creation story, I go in search of a crucial linchpin in that longer history. I argue that industrial pest control has been imbued with the practices, discourse, materials, and ethics of modern chemical warfare since its inception. Faced with pest-induced collapse, Los Angeles citrus growers and scientists of the USDA and UC Agricultural Extension chemically fixed the citrus pest problem by developing and utilizing the cyanide gas chamber. Cyanide fumigation quickly became the toxic cornerstone of the citrus industry, enabling its intensification and expansion as the pest infection became systemic. By the turn the century, furnished with an economic poison made cheap and weapons-grade due to changes in the world gold mining industry, growers transformed cyanide fumigation into a necessary agricultural input. In chemically overriding an agro-ecological contradiction of capitalist agriculture, growers, scientists, and government officials amalgamated industrially organized agriculture to accelerating and endless chemical warfare. These suddenly necessary agricultural practices signaled a state change in world-ecology and agroindustrial organization, thus, the discovery of effective industrial control for citrus pests was not only a pivotal moment in the history of Southern California but it was also an event that has had world-historical implications. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Caring for Landscapes of Justice in Perilous Settler EnvironmentsMishuana Goemanindians are the "singing remnants" or "graffiti," in the words of Leanne Betasamosake Simpson ("i am graffiti"). The forms this graffiti takes, our inscriptions on the landscape, are as numerous as our Nations, abundant as our ancestors who loved, lived, and passed down knowledge of our lands and histories. "You are the result of the love of thousands," writes Linda (...) Hogan, who beseeches us to listen to the environment surrounding us (159). Deborah Miranda (Coastal Esselen and Chumash) reminds us that we are also the result of violent histories, in her tribal memoir Bad Indians, a book that relishes the tales of her ancestors who resist and act out to survive. This harm, genocide, and settler mapping of worlds also must be attuned to in our surroundings and in "our bodies [that are] bridges over which our descendants cross, spanning unimaginable landscapes of loss" (Miranda 74). Visual cartographic mapping has been part and parcel of the erasure of California Indians, relegated to the small, contained, and past temporal space of a romanticized mission.This paper centers on the NDN Collective's work and the photography of Cara Romero's project Tongvaland and the works of Gabrielino Tongva artist Mercedes Dorame. The setting of these projects is in the sprawling landscape of Los Angeles, or the homelands of the Gabrielino Tongva people, who call it Tovaangar. I will examine the anti-colonial aesthetics and care practices mapped out in the work rather than presenting a "true" Indigenous map or alternative map. Mapping a history of the landscape by creating a "new" narrative or "true" narrative is not enough. As Maori scholar Linda Tuhwi Smith states, "[w]e believe that history is also about justice, that understanding history will enlighten our decisions about the future. Wrong. History is also about power. In fact, history is mostly about power. … [A] thousand accounts of the truth will not alter the fact that indigenous peoples are still marginal [End Page 50] and do not possess the power to transform history into justice" (34). The Gabrielino Tongva, who comprise an estimated 2,300 people, do not possess the population power and cannot access the form of voting or democracy to make the changes needed just by telling their truth. Across California, people know about the raw deal, the embezzlement, the genocide, and the so-called lost treaties. In fact, under Eisenhower, recompense was paid out in small amounts to Tongva families of the dispossessed. Instead, to continue with the words of Smith, "[i]t is also about reconciling and reprioritizing what is really important about the past with what is important about the present" (111). What Romero and the NDN Collective—made up of numerous tribal leaders, scholars, and other artists—did was relay and prioritize how they wanted to be seen in their homelands. These billboards invite us in, in a gift of sharing, or what tribal cultural leader Craig Torres related to me as a spirit of Maxxa, a sharing, gifting, or swapping of knowledge. Dorame's beautiful and critical installations in public art spaces reflect Maxxa—they invite the viewers to think through land from her curious arrangements. As artists, part of their practice is not that of a Western version of a tortured genius but instead is energized by pulling in community and creating a collective practice. They undo settler space together and with us. The cartographic practices of these California Indians' creative arts exemplify communities of care that must be considered when we think through the unmapping of settler terrains. This question requires an approach of radical care. As Hi'ilei Hobart and Tamara Kneese make clear, the notion of care is "inseparable from systemic inequalities and power systems" (Hobart and Kneese 1).The work of the NDN Collective and Dorame counters a settler-based, commercial map of Los Angeles. Indigenous people, relegated by the settler state as expendable and erasable graffiti, confront capitalist and state ordinances at various scales. Rather than understand this as a subjugated positionality, I posit that graffiti is the critique necessary and valuable to understanding interlocking structures of oppression. In the following words of Leanne... (shrink)

This book compiles 17 short pieces in which the renowned Spanish philosopher and intellectual Fernando Savater (San Sebastián, 1947) evokes the thought and character of George Santayana. The selection spans over more than 30 years – the earliest text was originally published in 1977 and the last one dates from 2010 –, revealing Savater’s sustained interest in, and fondness for the figure of Santayana. Completing the collection of self-contained texts there are two more sections: one of fragme...

We begin by taking “naturalism” in the sense in which P. F. Strawson (“Scepticism, Naturalism and Transcendental Arguments”, 1985) presented Wittgenstein’s anti-sceptical arguments as “naturalistic”. According to Strawson, this naturalism connects the philosophy of Wittgenstein with that of Hume. Then, we proceed to compare Hume’s and Wittgenstein’s positions and establish a tenet common to them, which we qualify as “meta‐philosophical”: philosophy rests on a bedrock that resists our demands of justification, a contingent “so we are, so we act” that is (...) beyond philosophical analysis. But this negative thesis leads to differentcommitments in each philosopher: a commitment with the autonomy of nature in the case of Hume, and a commitment with the autonomy of grammar in the case of Wittgenstein. Next, we analyze the epistemological implications of each commitment, particularly with reference to the status of natural science. We find a deep divergence between Hume and Wittgenstein on this point, so that the former, but not the latter, could still be labelled as “naturalist” in a positive, more substantial sense. Our central point here is the difficulty to give a naturalistic interpretation of such Wittgensteinian notions as “language game” or “form of life”. Finally, we stress that the distance between Hume and Wittgenstein is most clearly evidenced when we consider the normative (moral) implications of Hume’s concept of nature, which are completely absent from Wittgenstein’s approach, this being a feature of Wittgenstein’s philosophy that remained unchanged all along his work. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 379 the minister of a very influential and liberal congregation. In 1860 he began publication in Cincinnati of The Dial, successor to the New England transcendentalist journal, and used its pages to promote religious liberalism, philosophical transcendentalism, and social reform. In 1863 he went to London where he became the head of the Ethical Society. Under the influence of Feuerbach and "left-Hegelians" he travelled widely in the (...) interests of "free thought." The most amazing of these four, however, is August Willich: an East Prussian soldier, ready to fight again to restore the 1848 revolution in Germany, discouraged by Marx from doing so, emigrating to Cincinnati to raise funds among the German 1848 refugees there and urging them to continue the lost cause in Germany, then wholeheartedly fighting for the Union Cause as a General in the Civil War, and finally joining the Populist revolt. As Easton points out, these four all illustrate the close relation between Hegel and the spirit of 1848. In addition to the stories of these men and their ideals, the volume contains a hundred pages of excellent specimens of their writngs, and copious references to obscure source-materials. The book is both a valuable reference work and an entertaining set of short stories. I--IERBERTW. SCHNEIDER Claremont, CaliJornia Theory of. Man. By Francisco Romero. Translated from the Spanish by William F. Cooper, with an Introduction by William J. Kflgore. (Berkeley and Los Angeles: University of California Press, 1964. Pp. xxix + 324. $8.00.) The late Argentinian philosopher Francisco Romero, who died unexpectedly in 1962 after a brilliant career of more than thirty years of teaching and writing, was by common acclaim of his fellow-philosophers in Latin America their most distinguished philosopher in recent years. He received many honors and distinctions both at home and abroad, including the grand award of honor of the Argentinian Society of Writers. The most eminent philosophers in Latin American prepared a notable Festschri]t in honor of his 70th birthday, whose publication was unfortunately delayed and, therefore, could not be presented to him personally in his life time.1 Franci~o Romero was in fact as well as in acclaim the "Dean of Latin American Philosophy." It was high time that his central work Teorga del Hombre 2 should be translated. It is his magnum opus and represents the most comprehensive and systematic development of his philosophy. Romero was fortunate in having as his translator William F. Cooper who knew Romero personally, and was intimately acquainted with his philosophy. In addition, he had the unusual privilege of doing much of the translation in Romero's own library in Buenos Aires. In short, the translation is a labor of love and esteem.8 I myself had the privilege of coming to know Professor Romero in 1943, when as secretarygeneral of our Philosophical Association I was commissioned to make contact with our Latin American fellow-philosophers with a view to exploring the possibility of organizing InterAmerican congresses of philosophy and of forming an Inter-American society of philosophy, both of which projects, in due season, were accomplished. Romero welcomed these undertakings with characteristic enthusiasm and offered his fullest cooperation and support. He had always been a most active and indefatigable promoter of better understanding between North and South America and, especially, of closer cooperation between the philosophers of 1Homenaje a Francisco Romero, Faculdad de Filosofia y Letras, Universidad de Buenos Aires. Editorial Losada, Buenos Aires, 1952. 8In further attestation of Professor Cooper's special qualification for this translation it should be mentioned that he prepared for the Homenaje, already referred to, the most complete, up-to-date bibliography of Romero's extensive publications as well as an inventory of Romero's many works still in progress at the time of his death. 380 HISTORY OF PHILOSOPHY the two Americas. All members of our association who came to know him in Buenos Aires were warmly welcomed, and no doubt also experienced, as I did, the warm and generous hospitality of Professor Romero and his wife in their home in Martinez. Francisco Romero was not only professor of philosophy at the Universities of Buenos Aires and La Plato, but was also... (shrink)

A passenger boards a fast train. It takes her some distance, makes a u-turn, and returns to the starting platform. She reports that according to her clock, the trip took n seconds. An observer who remained behind on the platform gets a different reading. Using his clock, he records a longer time interval m. These claims are compatible with the clocks being in perfect order. Modern Physics tells us that time is relative. The duration of the trip, understood as the (...) temporal distance between the departure and the return events, will depend on the chosen frame of reference. The passenger and the observer belong to different frames. This is the source of the discrepancy. Suppose that the passenger and the observer speak a language that is like ours with possible differences arising from the assumption that no one in their community knows about modern physics. Let us call this language '19th Century English'. Imagine that the agents, in different conversations, utter sentences (1) and (2) respectively. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Graffiti and Colonial Unknowing:A Comment on Mishuana Goeman's "Caring for Landscapes of Justice in Perilous Settler Environments"Anna Cookin "caring for landscapes of justice in Perilous Settler Environments," Dr. Goeman shows how the NDN Collective's initiatives, Chemehuevi photographer Cara Romero's Tongvaland project, and the works of Gabrieliño Tongva artist Mercedes Dorame "exemplify communities of care" that work toward "the unmapping of settler terrains" ("Caring for Landscapes" 51). Her address (...) highlights how these cartographic art productions are processes of (re)mapping that challenge colonial spatialities. Drawing on Michi Saagig Nishnaabeg scholar Leanne Betasamosake Simpson's poem "i am graffiti," Goeman frames these art works as Indigenous graffiti, insofar as they are everyday acts of resurgence1 that resist erasure and enact rematriation.My comments aim to articulate how Romero's and Dorame's works both reveal and disrupt a colonial unknowing by showing the cracks of settler colonial spatiality. I take Goeman's address to illustrate that the changing of minds and unsettling of settler identity will not occur through argumentation, facts, and figures alone, but rather through aesthetic and cartographic practices that "provide a way of seeing Indigenous futurities and relationalities" ("Caring for Landscapes" 52).Maps as Tools of Settler ColonialismIn order to highlight how these art practices enact a kind of (re)mapping that breaks through the veneer of colonial permanence, we first need to consider the way mapping transforms land into property in the service of Indigenous erasure and land dispossession. In her address, Goeman offers a short history of what is now called Los Angeles through the lens of dispossession that occurs through "international claiming of property and burgeoning US property law" ("Caring for Landscapes" 53). Tovaangar was divided into Spanish (and [End Page 64] then Mexican) land grants that, after 1846, were "registered under the US as property" (Goeman, "Caring for Landscapes" 53; emphasis added). The Land Act of 1851 "established the domestication of the California landscape under US governance" by legitimating existing Mexican land rights and mapping out territory yet "unclaimed" ("Caring for Landscapes" 54). The mapping of this so-called "unclaimed" territory propelled a violent erasure of California Indians by "establishing new and ongoing commerce centers" ("Caring for Landscapes" 53). Land was transferred into property—as a thing owned—without "the consent of those who … lived on the land since time immemorial, following the settler structure of passing land between Christian nations" ("Caring for Landscapes" 53). By showing how property rights legitimate conquest and violence, Goeman illustrates how mapping has been (and continues to be) an "essential settler-colonial tool to domesticate land in Southern California and propel development" ("Caring for Landscapes" 54). While she demonstrates how the mapping of Tovaangar using 493 hand-drawn Diseños maps served to sever Indigenous communities (and their relationships with land, such as the Gabrieliño Tongva with the San Gabriel Mountains), she emphasizes that this is an ongoing process that has not been left in a distant past. Newer maps that may seem more objective and scientific with "better models of scale or a more realist representation" remain, at their core, maps of dispossession ("Caring for Landscapes" 54).The very desire to objectively determine location by assigning latitude and longitude reveals a colonial spatiality, which "territorialize[s] the physical landscape by manufacturing categories and separating land from people" and conceives of space in terms of property logics (Goeman, "[Re]Mapping Indigenous Presence" 296). In addition to Indigenous land dispossession, this colonial spatiality rejects relationality by creating dualist boundaries between human and non-human, in which land is the raw material for human development and the creation of culture. Cherokee philosopher Brian Burkhart speaks of relationality in terms of locality, which he defines as "being-fromthe-land, knowing-from-the-land, and meaning-from-the-land" (Indigenizing Philosophy xvii). The severing of locality can be understood in terms of the transformation of land as relative to inert matter to be acted upon. Mapping serves as a tool of settler colonial erasure insofar as it delocalizes "land as the relational ground of kinship" into "land as a mere object that only has meaning or value in relation to people" ("Indigenizing Philosophy... (shrink)

In this essay, I argue that pronatalism—a social bias in favor of gestational motherhood—and geneticism—a social bias in favor of genetic motherhood—are conceptually and operationally distinct social forces that influence some women's reproductive decision making. Each of these social forces shapes the reproductive landscape, relates differently to women's identities, and causes different social stigmatization and harm. Pronatalism and geneticism warrant feminist concern because they can compromise some women's reproductive autonomy and well-being. I suggest that combating pronatalism and geneticism will require (...) different sets of media, policy, education, and health care practice strategies. (shrink)

In this paper, I propose and defend a pair of necessary conditions on evidence-based knowledge which bear resemblance to the troubled sensitivity principles defended in the philosophical literature. We can think of the traditional principles as simple but inaccurate approximations of the new proposals. Insofar as the old principles are intuitive and used in scientific and philosophical contexts, but are plausibly false, there’s a real need to develop precise and correct formulations. These new renditions turned out to be more cautious, (...) so they won’t be able to do everything the old principled promised they could. For example, they respect closure for knowledge. But these sober formulations, or something like them, might be the best that we can do with respect to sensitivity. And there’s value in understanding the limits to these types of principles. (shrink)

In this article I discuss the emergence of Female Sexual Dysfunction (FSD) within American psychiatry and beyond in the postwar period, setting out what I believe to be important and suggestive questions neglected in existing scholarship. Tracing the nomenclature within successive editions of the American Psychiatric Association’s Diagnostic and Statistical Manual ( DSM), I consider the reification of the term ‘FSD’, and the activism and scholarship that the rise of the category has occasioned. I suggest that analysis of FSD benefits (...) from scrutiny of a wider range of sources (especially since the popular and scientific cross-pollinate). I explore the multiplicity of FSD that emerges when one examines this wider range, but I also underscore a reinscribing of anxieties about psychogenic aetiologies. I then argue that what makes the FSD case additionally interesting, over and above other conditions with a contested status, is the historically complex relationship between psychiatry and feminism that is at work in contemporary debates. I suggest that existing literature on FSD has not yet posed some of the most important and salient questions at stake in writing about women’s sexual problems in this period, and can only do this when the relationship between ‘second-wave’ feminism, ‘post-feminism’, psychiatry and psychoanalysis becomes part of the terrain to be analysed, rather than the medium through which analysis is conducted. (shrink)

La pregunta sobre el significado deicuerpo y de la delectación sensible correspondede hecho a la problemática de nuestro siglo. Suconsideración en los autores medievales exigeuna contextualización previa, en especial en elcaso de la Suma de Teologia por la importanciadei "ordo disciplinae". Se hacen notar la importanciade los desarrollos sobre la naturaleza y lapsicologia dei hornbre centrando elstudio de detalle en las cuestiones relativas aiorigen dei hornbre. Se indaga sobre elsignificado dei cuerpo en su producción, en la"imagem de Dios" y en (...) la condición corporca enel estado de justicia original. Estas perspectivassientan las bases para la consideración de ladelectación sensible en la la - llae. El textobiblico tradicional revelará nuevas dimensionesde la realidadgracias ai auxilio de una filosofiacuya valoración dei orden de las causas es decisivo.Los dos co-principios serán vistos desde unaperspectiva que, sibien se polariza en uno de lostérminos, no por ello desmerece ai outro ni opacala afirmación clara que el cuerpo es la expresión yrealización espacio-temporal dei alma. Sintesisautênticamente personal, decisiva, pero indudablementesituada en un contexto donde lo concretoy experiencial no detenta ciertamente laprimacia. (shrink)

A realistic axiomatic formulation of nonrelativistic quantum mechanics for a single microsystem with spin is presented, from which the most important theorems of the theory can be deduced. In comparison with previous formulations, the formal aspect has been improved by the use of certain mathematical theories, such as the theory of equipped spaces, and group theory. The standard formalism is naturally obtained from the latter, starting from a central primitive concept: the Galilei group.