This article reports results of an experiment designed to analyze the link between risky decisions made by couples and risky decisions made separately by each spouse. We estimate both the spouses and the couples’ degrees of risk aversion, we assess how the risk preferences of the two spouses aggregate when they make risky decisions, and we shed light on the dynamics of the decision process that takes place when couples make risky decisions. We find that, far from being fixed, the (...) balance of power within the household is malleable. In most couples, men have, initially, more decision-making power than women but women who ultimately implement the joint decisions gain more and more power over the course of decision making. (shrink)

_The Science of Religion: A Defence_ offers a brilliant overview of Donald Wiebe’s contributions on methodology in the academic study of religion, of the development of his thinking over time, and of his intellectual commitment to 'a science of religion'.

This article reports results of an experiment designed to analyze the link between risky decisions made by couples and risky decisions made separately by each spouse. We estimate both the spouses and the couples’ degrees of risk aversion, we assess how the risk preferences of the two spouses aggregate when they make risky decisions, and we shed light on the dynamics of the decision process that takes place when couples make risky decisions. We find that, far from being fixed, the (...) balance of power within the household is malleable. In most couples, men have, initially, more decision-making power than women but women who ultimately implement the joint decisions gain more and more power over the course of decision making. (shrink)

The paper provides a reconstruction of the notion of material Apriori while exhibiting the anti-Kantian inspiration and factual grounding thereof. The attempt is made to show that a non-formal Apriori obtains because the sensuous has a normative character; further, that the difference between material and formal eidetic laws is rooted in the difference between sensuous contents, given in experience, and intellectual contents, originating in activities of judgement. The material Apriori is not independent of all experience, since it is grounded on (...) sensuous eidetic contents and thus depends on the latter’s givenness and characteristics. It is thanks precisely to this ,contingency‘ that it has an ontological significance. (shrink)

Der Aufsatz will nachweisen, dass Husserls Denken in der Tat eine Erledigung des Cartesianismus darstellt. Es wird gezeigt, dass Husserls Denken eine ganz andere Auffassung der Wahrnehmung und der Evidenz als Descartes zugrunde liegt. Denn – im Vorgriff auf eine Einsicht, die gegenwärtig in der analytischen Philosophie vertreten wird – meint Husserl, eine Wahrnehmung oder Evidenz könne nur aufgrund anderer Wahrnehmungen oder Evidenzen bezweifelt werden. Deshalb setzt jede solche Bezweifelung das Vertrauen in die Wahrnehmung oder Evidenz voraus und kann nicht (...) die Wahrnehmung oder Evidenz als solche betreffen, sondern lediglich ihre einzelnen Fälle. Demzufolge ist die phänomenologische Reduktion nicht eine Art methodischer Zweifel, und das Husserlsche cogito hat nicht dieselbe Bedeutung wie das Cartesianische cogito. All das beruht auf einer Auffassung der Wirklichkeit, deren Kern in der Identifikation von Wirklichkeit und Erfahrbarkeit liegt, die aber keine Reduktion der Dinge auf das Bewusstsein impliziert. (shrink)

The paper provides a reconstruction of the notion of genetic phenomenology while trying to demonstrate that its elaboration leads Husserl to dismiss de facto the main motivation of his idealism—namely the idea that at the basis of constitution is an immanent and formless stuff shaped or animated by subjective acts. Indeed genetic analysis shows that the original stuff of constitution consists of sensuous contents structured according to a material lawfulness grounded on their peculiarity. By affecting the subject, such contents motivate (...) the performing of intentional acts and are the genuine motor of constitution. The genetic ground of apperceptions is thus material content. (shrink)

Aristote est notre contemporain. Face à une pensée déboussolée par la noirceur du siècle, la Grèce et ses penseurs restent pour nous un modèle d'équilibre, d'ordre et de tempérance. Eclipsé par les pensées à la mode, Aristote revient aujourd'hui comme un miroir de notre modernité. Norman Palma nous guide à travers la pensée de ce géant grâce à un ouvrage clair et didactique comme autant de leçons aristotéliciennes illustrant les grands thèmes de la pensée et de la vie."--Page 4 (...) of cover. (shrink)

Este trabajo busca reconstruir una historia del Archivo Histórico de la Provincia de Río Negro. Esta institución está cumpliendo medio siglo de vida y en su trayectoria se revelan diferentes avatares de la historia rionegrina. El objetivo es evidenciar periodos de funcionamiento del archivo, así como políticas que lo atravesaron y que dan por resultado su presente. Consideramos que los archivos lejos de ser instituciones dadas y estancas reflejan relaciones de poder y disputas políticas en torno a las narrativas históricas (...) y producciones de identidad hegemónicas. Además, y en base al informe producido por la Dirección de Archivo Intermedio del AGN en el 2017, el AHPRN contiene un acervo destacado en la Patagonia. Sin embargo, sus condiciones de acceso y conservación se encuentran en riesgo debido tanto a la carencia de clasificación y ordenamiento como a las inundaciones recurrentes que sufrió entre el 2018-2019. Ante una inminente pérdida de material documental nos preguntamos ¿Cuándo surge el AHPRN y con qué objetivos? ¿Cómo se reunió, organizó y creó este Archivo? ¿Qué rol tuvo y tiene como lugar de la memoria? Para reconstruir la vida del Archivo realizamos entrevistas y consultas personales a trabajadores retirados y activos. Recurrimos también a normativa y artículos de prensa. Así como a nuestra propia experiencia en tanto trabajadora y usuarias -respectivamente- del Archivo. (shrink)

I develop a phenomenological critique to Husserl’s metaphysics, by showing that – contrary to what the majority of critical literature claims – metaphysical questions are alien to phenomenology. Husserl engages with the discussion of these topics only because of ideological-existential motives, and, when he deals with that problems, he does not use the phenomenological method, but the regressive and constructive procedure, which he himself elsewhere criticizes. Konsequent zu sein, ist die größte Obliegenheit eines Philosophen, und wird doch am seltensten angetroffen. (...) Kant, Kritik der praktischen Vernunft. Die Vernunft ist immer beim Menschen die gehorsamste Dienerin des Herzens; was er wünscht, das stellt er sich als seiend vor und demonstriert er, wenn er einmal zu räsonieren anfängt, a priori aus der Vernunft als notwendig. Feuerbach, Die Unsterblichkeitsfrage vom Standpunkt der Anthropologie. It were better […] never to look beyond the present material world. By supposing it to contain the principle of its order within itself, we really assert it to be God; and the sooner we arrive at that Divine Being, so much the better. Hume, Dialogues Concerning Natural Religion. (shrink)

This paper tries to show that Husserl’s phenomenology can be considered as a form of radical empiricism in the sense of James, since it holds—like traditionalempiricism—that sensuous experience is the foundation and the source of justifi cation of knowledge, but—in contrast with traditional empiricism—it holds that there are relations, which are given in the sensuous experience just as well contents. Reality is sensuous and the structure of reality is equally sensuous. By an analysis of the concepts of the sensuous relation, (...) of the material a priori, and of association, it is showed that Husserl—in contrast with transcendentalism—confers a normative role to the peculiarity of sensuous contents, which determines their objective connections and also the structure of the world before the intellectual activities of the subject. At the same time, it is pointed out that Husserl has never entirely gotten over the Cartesian psychologism of Brentano and of traditional empiricism, that leads him to consider only the immanent as properly present. Finally, the paper discusses Husserl’s concept of the life-world, which originates from Avenarius’ idea of the natural concept of the world, and his position regarding the relation between experience and science. (shrink)

En el parágrafo §7 de Ser y Tiempo Heidegger distingue entre «vulgar», «formal» y «fenomenológico» a propósito del concepto de «fenómeno». El objetivo del presente artículo es mostrar, en primer lugar, que esta diferencia puede entenderse únicamente desde una previa aclaración de los motivos metodológicos del término. Se sostendrá, en segundo lugar, que todo tratamiento temático es al mismo tiempo un tratamiento metodológico, esto es, que la fenomenología hermenéutica de la existencia humana desarrolla y oculta un particular discurso del método.

Le Mystère de la mort de Notre Seigneur Jésus-Christ, by Jacqueline Pascal, constitutes a work of interest, in which not only the literary virtues of Blaise Pascal’s sister are reflected, but also a glimpse of her “phenomenological” capacity. After an approach to the biography of this 17th century author, an analysis of the work and its philosophical and theological scope, in connection with the writings of Blaise Pascal, is presented, as a reference to her genius and the impact of the (...) influence of Port-Royal’s thought. (shrink)

considerations are given about the state of quantificational views about terms that were to involve the metacognitive ability of self deixis.

ahad aham indexicality effects in bound considerations and consideration of boundaries.

the purity of functionalism with mind may clash with a the need for .

El perfil del ensayo donde este artículo se despliega, va a permitir que surjan conceptos dentro de la temática del desarrollo de la conciencia, no son conocidos, sucede de esta manera porque intentan aportar al debate de lo humano, el deseo de ser apropiados para su continuidad y establecerse como práctica. Se expone un esquema que permitirá explicar el modelo denominado: niveles de conciencia de lo humano, con la manera de llegar a la complementariedad entre el conocimiento y el saber. (...) Se divide en tres partes, donde se dilucida la conceptualización sobre la conciencia, también se determinan las diferencias con teorías de la psicología transpersonal y se sugieren dos usos: 1) en elementos ficcionales, para reflejar el tránsito por los niveles de conciencia y 2) en la poesía, en su pretensión de decir sobre el saber que nace de una conciencia asimilada con el trabajo desde el alma o el Espíritu. (shrink)

Studies of language evolution in the lab have used the iterated learning paradigm to show how linguistic structure emerges through cultural transmission—repeated cycles of learning and use across generations of speakers. However, agent-based simulations suggest that prior biases crucially impact the outcome of cultural transmission. Here, we explored this notion through an iterated learning study of English-French bilingual adults (mostly sequential bilinguals dominant in English). Each participant learned two unstructured artificial languages in a counterbalanced fashion, one resembling English, another resembling (...) French at the phono-orthographic level. The output of each participant was passed down to the next participant, forming diffusion chains of 10 generations per language. We hypothesized that artificial languages would become easier to learn and exhibit greater structure when they were aligned with participants’ bilingual experience (i.e., English languages being easier to learn overall), or as a function of practice (i.e., languages learned second being easier to learn overall). Instead, we found that English-like languages became more structured over generations, but only when they were learned first. In contrast, French-like languages became more structured regardless of the order of learning, suggesting the presence of an asymmetric switch cost during artificial language learning. Moreover, individual differences in language usage modulated the amount of structure produced by the participants. Overall, these data suggest that bilingual experience impacts how novel languages are learned at an individual level, which can then scale up to cultural transmission of novel language at a group level. (shrink)

1. Many philosophers, including the later Wittgenstein, have concerned themselves with the question ‘What is philosophy?’ In this paper I shall say some things about the activity of philosophizing. What I shall say is not new or revealing; none the less, it might be worth saying what I do say. For philosophers, especially if they are professionally occupied with their subject, sometimes overlook some interesting, and some human, aspects of their profession.

I shall discuss what I have chosen to call the phenomenon of ‘intellectual robotry’. Intellectual robotry is a disease which is manifested in various different ways by some intellectuals, though not by all. What do I mean by ‘intellectual robotry’? I mean, among other things, a habitual indulgence in clever words for their own sake, a fixation about the potency of arguments and a sort of involved commitment to certain fashionable ideologies. One of the main characteristics of intellectual robotry is (...) that the practitioner of it invariably loses sight of the person he is talking to, or allegedly talking to. He, the intellectual, is intent on pursuing his own momentum of metaphysical or ideological or political or whatever talk because he believes he has something rather important to say, but as he talks—you can almost see it in his or her eyes—he is no longer talking to a person. (shrink)

In view of the incompatibility between scientific and manifest image one can either consider the scientific world as true and the sensuous world as merely subjective or consider the latter as true and the former as a subjective construction. Sellars holds the first position, namely scientific realism. By relying on Husserl, who holds the second position, I try to show that the first position has absurd consequences and is idealistic. For the measure of all things is not science, but perception.

Alors que le pays brûle, je brode. Je le fais depuis des années pour différentes raisons. Tout d’abord, pour évoquer les tissus de ma maison qui ont été brodés par ma mère et mes tantes. D’autre part, pour apporter cette affectivité et cette mémoire dans un espace organisationnel avec mes collègues de travail. Nous nous sommes réunies et rapprochées après avoir brodé une grande toile représentant les travailleurs de la maison centrale de l’université du Chili, une tâche qui nous a (...) pris des mois et qui a été décomposée en d’autres pièces connexes, telles que des slogans et des revendications syndicales. Des pièces différentes, mais toutes liées. J’ai également brodé un slogan de lutte pour les survivants de la violence politique et sexuelle pendant la dictature. Je continue également à broder les souvenirs d’un groupe de femmes qui ont été enlevées et assassinées dans la ville de mon enfance, en créant leurs visages avec un matériau particulier : les cheveux de femmes comme elles. (shrink)

I deal with the relation between phenomenology and realism while examining Ingarden’s critique towards Husserl. I exhibit the empiricist nucleus of Husserl’s phenomenology, according to which the real is what can be sensuously experienced. On this basis, I argue that Husserl’s phenomenology is not idealistic, in opposition to the realistic phenomenology, according to which reality consists in entities which cannot be sensuously experienced and are thus ideal. Finally I attempt to show that the idealistic elements of Husserl’s thinking do not (...) originate from the transcendental turn, but from a remainder of psychologism that contradicts his empiricism. (shrink)

This paper analyses the question of animals in the framework of the phenomenological problem of the common world. First, it underlines the contrast between Husserl’s idea of animals as subjects acting in accordance with a motivation, and the views of Descartes, Heidegger and Sellars, who consider animal behaviour as mechanical or instinctive. After an account of the phenomenological approach to the question of the common world and of Husserl’s position concerning animals, it is showed that the results of scientific research (...) on animal behaviour mainly confirm that position. (shrink)

The series provides a forum for innovative, high-quality work in all fields of analytical philosophy. The volumes in this series are published in either English or German.

Se aborda el concepto de ética de la responsabilidad desde una doble perspectiva: desde la racionalidad de la praxis que despliega el sujeto visto como individuo, pero también desde la idea de la solidaridad necesaria para conformar una trama filosófica que aborde la ética empresarial en un sentido abarcador. Bajo el concepto de filosofía de la praxis, se interpreta el concepto de conciencia moral para luego abordar el concepto de responsabilidad social como praxis necesarias de la acción. Se concluye desde (...) la ética de Schopenhauer que el individuo moral debe ser visto en su dimensión social para sortear las dificultades del egoísmo. (shrink)

Will Kymlicka ha sido considerado como compatibilizador de liberales y comunitaristas en cuanto a los derechos de las minorías. Su distinción entre derechos de grupo como protecciones externas y como restricciones internas buscó dar cuenta de las reivindicaciones minoritarias sin vulnerar el principio liberal de autonomía. En este artículo se buscan dos objetivos: primero, adoptar una perspectiva crítica, al afirmar que tal distinción soslaya el eje central de la discusión, esto es, la problemática de la titularidad del derecho, y, segundo, (...) proponer una nueva clasificación de los derechos aplicables a las minorías que sea capaz de servir de modelo para futuros diseños institucionales. Will Kymlicka has attempted to harmonize the positions of liberals and communitarians with respect to minority rights. His distinction between group rights as external protections and internal restrictions sought to account for minority vindications without violating the liberal principle of autonomy. The objective of this article is twofold: first, to adopt a critical perspective by arguing that said distinction avoids the core of the discussion, that is, the issue of ownership of rights, and, second, to proposed a new classification of rights applicable to minorities that can serve as a model for future institutional designs. Will Kymlicka tem sido considerado como compatibilizador de liberais e comunitaristas quanto aos direitos das minorias. Sua distinção entre direitos de grupo como proteções externas e como restrições internas pretendeu dar conta das reivindicações minoritárias sem vulnerar o princípio liberal de autonomia. Este artigo apresenta dois objetivos: primeiro, adotar uma perspectiva crítica ao afirmar que essa distinção elude o eixo central da discussão, isto é, a problemática da titularidade do direito; segundo, propor uma nova classificação dos direitos aplicáveis à s minorias que seja capaz de servir de modelo para futuros desenhos institucionais. (shrink)

In this article a comparison is made between the way the conditions of possibility of experience are conceived by Husserl and by Kantian and post-Kantian idealism. I show that — contrary to the latter — Husserl claims that the conditions of possibility of experience lie in the factually given sensuous contents, because sensuous syntheses, which are at the basis of the objectual constitution, depend just on the peculiarity and the course of sensuous contents. Because of a conception of the relation (...) between experience and thought that is antithetical to the idealistic one, Husserl holds that only experienceable forms can produce connections, which are not merely thought, but given in experience. What determines the structure of the world is therefore not the thinking or the understanding, but the sensuous given, which is independent from the subjective thought-activity and factual or contingent, since it cannot be traced back to a priori principles. The world-constitution is consequently an irrational fact, namely something that can be described, but not rationally explained. (shrink)

Este trabajo reconstruye la comprensión ontológica que de fondo actúa en la tematización diferente del fenómeno de la caída en Heidegger y Marcuse. Se sostiene que la extensión de la “diferencia ontológica” es esencialmente distinta dada la “corrección dialéctica” de la fenomenología exigida por Marcuse. Frente a una comprensión originariamente temporea del ser se sitúa otra que introduce en el desenvolvimiento temporeo del ser una dimensión normativa. Con ello se impone una comprensión fundamentalmente diferente de la caída. Las indicaciones acerca (...) de esta problemática son elaboradas desde la recepción particular de la filosofía hegeliana que cada uno lleva a cabo. (shrink)

An argument is a conceptual instrument through which a certain logical f order between propositions can be seen to exist. But does an argument show that a proposition is true? It does, if by ‘that’ you mean that the proposition can be seen to follow through the instrument of a valid argument which employs true premises. But when we wonder whether to believe that a proposition is true we do not always wonder whether or not the proposition follows logically from (...) other propositions. We want to know f whether the proposition is in itself true, whether or not it follows from another proposition or series of propositions. That a proposition is true f may be a fact, whether or not the machinery of reason has succeeded in focusing our attention on its truth by extracting its truth from other true premises. (shrink)

There are many people in the world who want to be Somebody. Let us describe someone as Somebody who comes to believe that, in one or more respects, he or she is a special or significant person and who succeeds, through whatever means, in acquiring some sort of reputation and some sort of fame. People want to become Somebody because they believe that unless they succeed in that respect they will turn out to be a mere mediocrity, or worse still, (...) to be thought of as a mere mediocrity. People want to leave some sort of mark in this world before they die. They do not want their passage through this world to be utterly ineffectual. This, I think, is the seed from which the ideal of being Somebody emerges. (shrink)

The paper analyses Husserl’s critique of Kant’s regressive transcendental method while trying to show that at the basis of it is an opposite conception of the conditions of possibility of experience: whereas for Kant experience is structured by the subject through intellectual forms, for Husserl it has a structure before the intervention of the subject. Therefore–contrary to Iso Kern’s opinion–the contrast between Kant and Husserl cannot be traced back to mere methodical divergences.