Algunos temas que contiene: Pedagogía de la contradicción. El significado didáctico y latinoamericano de Freire Interpretación temática La educación de adultos como un análisis educativo Teórico Practico Metodología educativa y liberación Reflexión educativa y cambio social La educación del adulto y la transformación cultural de los pueblos Educación popular: los últimos escritos, "los libros hablados" Entrevista Paulo Freire - Antonio Monclus (Sao Paulo, 16-18 de Abril de 1987) Educación de adultos - Educación popular: Aproximaciones teóricas Análisis político de la (...) sociedad latinoamericana Práctica y metodología educativa Teología de la liberación y compromiso cristiano Identidad latinoamericana y papel de España en América. (shrink)

Exploring long-term educational change, we investigate our re/construction of research methodology as we moved from a positivist framework to working with ideas drawn from Deleuze and Guattari. We reveal our becoming rhizomatic in data analysis in the metamodelling of the richness flowing horizontally through our practices. We tell of our struggles to escape hierarchical thinking and relations researching between the smooth and striated. A space of interactions, conversations and writings created relations between polyphonic voices, leading us to an emergent methodology. (...) Our struggle against hierarchies in data analysis yielded rich educational possibilities for becoming that Deleuzo-Guattarian thinking offers us. (shrink)

We present a list of open questions in reverse mathematics, including some relevant background information for each question. We also mention some of the areas of reverse mathematics that are starting to be developed and where interesting open question may be found.

Van Helmont's chemistry and medicine played a prominent part in the seventeenth-century opposition to Aristotelian natural philosophy and to Galenic medicine. Helmontian works, which rapidly achieved great notoriety all over Europe, gave rise to the most influential version of the chemical philosophy. Helmontian terms such as Archeus, Gas and Alkahest all became part of the accepted vocabulary of seventeenth-century science and medicine.

A statement of hyperarithmetic analysis is a sentence of second order arithmetic S such that for every Y⊆ω, the minimum ω-model containing Y of RCA0 + S is HYP, the ω-model consisting of the sets hyperarithmetic in Y. We provide an example of a mathematical theorem which is a statement of hyperarithmetic analysis. This statement, that we call INDEC, is due to Jullien [13]. To the author's knowledge, no other already published, purely mathematical statement has been found with this property (...) until now. We also prove that, over RCA0, INDEC is implied by [Formula: see text] and implies ACA0, but of course, neither ACA0, nor ACA 0+ imply it. We introduce five other statements of hyperarithmetic analysis and study the relations among them. Four of them are related to finitely-terminating games. The fifth one, related to iterations of the Turing jump, is strictly weaker than all the other statements that we study in this paper, as we prove using Steel's method of forcing with tagged trees. (shrink)

Controversies around large-scale development projects offer many cases and insights which may be analyzed through the lenses of corporate social (_ir_)responsibility (CS_I_R) and business ethics studies. In this paper, we confront the CSR narratives and strategies of _WeBuild_ (formerly known as _Salini Impregilo_), an Italian transnational construction company. Starting from the Global Atlas of Environmental Justice (EJAtlas), we collect evidence from NGOs, environmental justice organizations, journalists, scholars, and community leaders on socio-environmental injustices and controversies surrounding 38 large hydropower schemes built (...) by the corporation throughout the last century. As a counter-reporting exercise, we code (un)sustainability discourses from a plurality of sources, looking at their discrepancy under the critical lenses of post-normal science and political ecology, with environmental justice as a normative framework. Our results show how the mismatch of narratives can be interpreted by considering the voluntary, self-reporting, non-binding nature of CSR accounting performed by a corporation wishing to grow in a global competitive market. Contributing to critical perspectives on political CS(I)R, we question the reliability of current CSR mechanisms and instruments, calling for the inclusion of complexity dimensions in and a re-politicization of CS(I)R accounting and ethics. We argue that the fields of post-normal science and political ecology can contribute to these goals. (shrink)

In this essential rereading of Spinoza's (1632-1677) philosophical and political writings, Negri positions this thinker within the historical context of the development of the modern state and its attendant political economy.

We study the proof-theoretic strength of the Π11-separation axiom scheme, and we show that Π11-separation lies strictly in between the Δ11-comprehension and Σ11-choice axiom schemes over RCA0.

We prove Fraïssé’s conjecture within the system of Π11-comprehension. Furthermore, we prove that Fraïssé’s conjecture follows from the Δ20-bqo-ness of 3 over the system of Arithmetic Transfinite Recursion, and that the Δ20-bqo-ness of 3 is a Π21-statement strictly weaker than Π11-comprehension.

In this chapter, the focus is on robotics development and its ethical implications, especially on some particular applications or interaction principles. In recent years, such developments have happened very quickly, based on the advances achieved in the last few decades in industrial robotics. The technological developments in manufacturing, with the implementation of Industry 4.0 strategies in most industrialized countries, and the dissemination of production strategies into services and health sectors, enabled robotics to develop in a variety of new directions. Policy (...) making and ethical awareness addressed these issues using socio-economic knowledge and also in an effort to solve some of the application problems raised in a range of different circumstances and sectoral environments. (shrink)

It is in Sein und Zeit that Heidegger decrees the end of the Geisteswissenschaften and their tradition, when, as he is commenting on the Briefwechsel [exchange of letters] between Dilthey and Yorck von Wartenburg, he pays homage to the latter for “his full understanding of the fundamental character of history as virtuality [...] [which he] owes to his knowledge of the character of being of human Dasein itself.” Consequently, Heidegger continues, “the interest of understanding historicality” is confronted with the task (...) of an elaboration of the “generic difference between the ontic and the historical.” But he must part ways with Yorck when the latter, after having clearly established that difference, moves from virtuality to mysticism. If, on the other hand, once separated from the ontic, “the question of historicality shows itself to be an ontological question which inquires into the constitution of being of historical being”, it is once again towards Dilthey that one must turn, in spite of his confused vitalism. Heidegger effects two operations at once. On the one hand, he expels the Geisteswissenschaften from the position they occupied at the heart of metaphysics, as the inheritors of the Enlightenment and the outcome of Hegelianism. On the other hand, he brings to fulfillment the critical labor which had precisely shown its value in Dilthey’s historicism —acritical labor which develops the search for the meaning of historicity and allows one to move from the theory of objectivity to that of expression, from the acknowledgment of historiography in the context of the critique of cognition to its definition at the heart of the transcendental schematism. Historicity is then posited as an ontological dimension and leaves only its ontic residue for historiography. (shrink)

This essay deals with one basic feature of Confucian ethics as an ethics of flexibility by way of examining Confucius's concept of paradigmatic individuals (chün?tzu). Part I attempts a critical reconstruction and assessment of this concept. Part II takes up a feature of the account of chün?tzu in terms of the problem of rules and exceptions. It is suggested that the problem is best dealt with by making a distinction between normal and exigent moral situations ? a distinction that appears (...) to be implicit in the Confucian doctrine of ching?ch'üan. Viewed in this light, the flexible character of Confucian ethics can be seen to have an important bearing on a problem in moral philosophy. (shrink)

Among the tools of philosophical work, the dialogue, as form of live "transaction" between two or more persons, seems to have its beginning and its end with Socrates. Along the subsequent development of our philosophical tradition the dialogue reappears only as literary genre. The essay aims to suggest that the live philosophical dialogue, if offered in new forms as a distributed social practice arranged and supported by the professional skills of philosopher, shows some promise of widening the boundaries of the (...) examined life. (shrink)

This introduction presents the field of experimental moral and political philosophy as a confluence between different disciplines and research traditions. This chapter begins by highlighting the importance of several historical currents and presenting the scope and nature of a diverse and rich research agenda within the contours of a broad research area. The development of behavioural economics, the revisiting of John Rawls’ psychological assumptions in his Theory of Justice, the framework of bounded ethicality, the rebirth of philosophical naturalism, and the (...) burgeoning movement of experimental philosophy are given credit in the convergence leading to the current state of the field. This chapter ends by presenting a few active subfields that, in addition to their social relevance, may strengthen the hybrid enterprise of experimental moral and political philosophy by producing new and interesting results in the coming years. (shrink)

The paradox marking Spinoza’s reappearance in modernity is well known. If Mendelssohn wished to “give him new credence by bringing him closer to the philosophical orthodoxy of Leibniz and Wolff,” and Jacobi, “by presenting him as a heterodox figure in the literal sense of the term, wanted to do away with him definitively for modern Christianity”—well, “both failed in their goal, and it was the heterodox Spinoza who was rehabilitated.” The Mendelssohn-Jacobi debate can be grafted onto the crisis of a (...) specific philosophical model. It generates a figure of Spinoza capable of assuaging the exacerbated spiritual tension of that epoch, and of constituting the systematic preamble of the relation between power and substance—between subject and nature. Spinoza, the damned Spinoza, had a resurgence in modernity as a Romantic philosopher. Lessing won out by recognizing in Spinoza an idea of nature which was capable of balancing the relation between feeling and intellect, freedom and necessity, and history and reason. Herder and Goethe, against the subjective and revolutionary impatience of the Sturm und Drang, based themselves on this powerful image of synthesis and recomposed objectivity: Spinoza is not only the figure of Romanticism; he constitutes its grounding and its fulfillment. The omnipotence of nature was no longer to break off into the tragedy of feeling, but it was to triumph over it, by opposing it to a kingdom of completed forms. Spinoza’s first reception within Romanticism was thus an aesthetic reception, a perception of motion and perfection, of dynamism and forms. And it remained such, even when the general frame and the particular components of Romanticism were subjected to the labor of philosophical critique. Fichte, the real philosophical hero of Romanticism, considered both Spinoza’s and Kant’s systems to be “perfectly coherent,” in the incessant ontological movement of the I. For the Schelling of the 1790s, the assertion of a radical opposition between 1 critical philosophy and dogmatic philosophy—that is, between a philosophy of the absolute I founding itself on the critical philosophy and a dogmatic philosophy of the absolute object and Spinozism—was quickly resolved into an analysis of action which dialectically took on the weight of the objective. Far from becoming antinomial, the absolute position of the I composes itself into a necessary process which, above tragedy, exalts the “spiritual automatism” of the relation between subject and substance. The aesthetic dimension of this synthesis consists in ceaselessly and tirelessly bringing back power and substance, the productive element and the form of production, to perfection. Romanticism, according to Hegel, is characterized by a capacity to overcome the pure objectivity of the ideal and the natural as a true idea of beauty and truth, initially to destroy the union of the idea and its reality, and to locate the latter in the difference, so as then to bring to manifestation the inner world of absolute subjectivity and reconstruct its objectivity where the overcoming of sensibility is appeased in the absolute character of the result. The filiation of this process is still Lessingian, but the new dialectic expresses and articulates its motivations, while insisting on the propaedeutic of the beautiful along the path leading to the absolute. Spinoza, a certain Spinoza, becomes the central figure in this process. (shrink)

El presente artículo pretende reflexionar en torno a la problemática de la potencial sustitución o remplazo del ser humano por parte de la tecnología de la automatización. El debate, tan antiguo como la modernidad, ha sufrido en los últimos tres años un impulso sorprendente debido a la aparición en la esfera pública de los algoritmos probabilísticos productores de textos o imágenes: las llamadas IA generativas. En un contexto de discursos sensacionalistas arrastrados por un alarmismo o utopismo fomentado por las estrategias (...) comerciales de las «big tech», el presente trabajo se propone pensar críticamente los términos del problema, ahondando en lo que hay ontológica y políticamente en juego en esta supuesta sustitución. Este artículo propone que el problema puede ser adecuadamente reenfocado si se entiende que en el origen del sujeto moderno no yace ninguna cualidad distintivamente humana, sino el vacío de un movimiento tropológico de (auto)sustracción siempre en marcha. (shrink)

Resumen Este artículo explora la relación entre los conceptos de conatus y disposición en la Ética de Spinoza y su rol en la comprensión de lo "bueno." Mientras que el conatus —el esfuerzo por perseverar en la existencia— ha sido estudiado, la disposición, que se refiere a la capacidad para ser afectado y afectar a otros, ha recibido menos atención. Este estudio examina cómo conatus y disposición se determinan mutuamente, subrayando su importancia en la definición de lo "bueno" dentro del (...) marco ético spinozista. Al centrarse en las proposiciones 38 y 39 de la Parte IV de la Ética, el artículo muestra que la relación entre disposición y conatus es clave para entender la filosofía de Spinoza. La preservación del movimiento y reposo de un cuerpo, que permite ser afectado de diversas formas, se considera "buena" porque mejora la capacidad de la mente para comprender. Esta interacción entre conatus y disposición es fundamental en el concepto de virtud y razonamiento ético de Spinoza. Los resultados indican que la disposición es esencial no solo para la preservación y el fortalecimiento del cuerpo y la mente, sino también para el tratamiento de la relación mente-cuerpo en el pensamiento de Spinoza. Este estudio ofrece una nueva visión de la interacción dinámica entre conatus y disposición, proporcionando perspectivas adicionales sobre sus implicaciones dentro del sistema filosófico de Spinoza y abriendo nuevas líneas de investigación. (shrink)

In this article we examine the way in which the American Alt-Right movement has made Friedrich Nietzsche its most influential philosopher. The authors ascribed to the Alt-Right evidence a strong liking for the German philosopher's ideas, which resonate forcefully in many their principal policies: specifically, the characterisation of our contemporaneity as “decadent”, the comparison between “superior men” and the project to construct a “white ethnostate”, and the advocacy of Christianity, as opposed to Christianism, as an identity structure for defining white (...) civilisation. Having trawled the main Alt-Right forums of ideological expression and analysed the key writings of their theorists, references and spokespersons, we aim to present a systematic explanation of how this advocacy has been built on certain Nietzschean themes. We also argue that this is a partial, superficial and contradictory reading of Nietzsche, as well as a narrow and distorted interpretation. (shrink)