In contrast to the robust mutual interpretability phenomenon in set theory, Ali Enayat proved that bi-interpretation is absent: distinct theories extending ZF are never bi-interpretable and models of ZF are bi-interpretable only when they are isomorphic. Nevertheless, for natural weaker set theories, we prove, including Zermelo–Fraenkel set theory $\mathrm {ZFC}^{-}$ without power set and Zermelo set theory Z, there are nontrivial instances of bi-interpretation. Specifically, there are well-founded models of $\mathrm {ZFC}^{-}$ that are bi-interpretable, but not isomorphic—even $\langle H_{\omega _1},\in (...) \rangle $ and $ \langle H_{\omega _2},\in \rangle $ can be bi-interpretable—and there are distinct bi-interpretable theories extending $\mathrm {ZFC}^{-}$. Similarly, using a construction of Mathias, we prove that every model of ZF is bi-interpretable with a model of Zermelo set theory in which the replacement axiom fails. (shrink)

Musical improvisation is a natural case of human pattern formation, and Walton and colleagues investigate the way that different contextual constraints affect patterns of improvisation and their aesthetic quality. The authors find that coordination patterns are more diversified between two musicians when the musical space in which to improvise is relatively more constrained. They also find that listeners experience more diversified, complementary patterns between musicians as more enjoyable and harmonious.

According to a well-known argument, originally due to David Armstrong, powers theory is objectionable, as it leads to a ‘Meinongian’ ontology on which some entities are real but do not actually exist. I argue here that the right conclusion to draw from this argument has thus far not been identified and that doing so has significant implications for powers theory. Specifically, I argue that the key consequence of the argument is that it provides substantial grounds for trope powers theorists, but (...) not other powers theorists, to accept one version of the view that properties are powerful qualities. In particular, they have grounds to favour the view that powerful properties are properties with exclusively qualitative natures that ground modal facts. (shrink)

After a brief summary of Alvin Goldman’s theory of the “level-generation” of complex act-tokens from basic acts, it is argued that if the occurrent want which causes the basic act becomes deactivated in medias res, or during the interval between the basic act and the generated events, the latter do not qualify as actions proper. A discussion follows of Steven Davis’s at tempts to provide a counterexample to GoIdman’s theory by suggesting an example in which the Goldman conditions are met (...) and yet intuition tells us that the generated event is not an action. After concluding that Davis’s counterexamples are men of straw, a series of legitimately generated events which terminate in non-action is offered. (shrink)

According to the powerful qualities view, properties are both powerful and qualitative. Indeed, on this view the powerfulness of a property is identical to its qualitativity. Proponents claim that this view provides an attractive alternative to both the view that properties are pure powers and the view that they are pure qualities. It remains unclear, however, whether the claimed identity between powerfulness and qualitativity can be made coherent in a way that allows the powerful qualities view to constitute this sort (...) of alternative. I argue here that this can be done, given a particular conception of both the qualitativity and powerfulness of properties. On this conception, a property is qualitative just in the sense that its essence is fixed independently of any distinct properties, and it is powerful just if its essence grounds its dispositional role. (shrink)

Developing a care plan in a critical care context can be challenging when the therapeutic alliance between clinicians and families is compromised by anger. When these cases occur, clinicians often turn to clinical ethics consultants to assist them with repairing this alliance before further damage can occur. This paper describes five different reasons family members may feel and express anger and offers concrete strategies for clinical ethics consultants to use when working with angry families acting as surrogate decision makers for (...) critical care patients. We reviewed records of consults using thematic analysis between January 2015 and June 2016. Each case was coded to identify whether the case involved a negative encounter with an angry family. In our review, we selected 11 cases with at least one of the following concerns or reasons for anger: perceived or actual medical error, concerns about the medical team’s competence, miscommunication, perceived conflict of interest or commitment, or loss of control. To successfully implement these strategies, clinical ethics consultants, members of the medical team, and family members should share responsibility for creating a mutually respectful relationship. (shrink)

The educational aims described by educational philosophers rarely embrace the full range of differences in intellectual ability, adaptive behavior, or communication that children exhibit. Because envisioned educational aims have significant consequences for how educational practices, pedagogy, and curricula are conceptualized, the failure to acknowledge and embrace differences in ability leaves open the question of the extent to which students with intellectual disabilities are subject to the same aims as their “typically-developing” peers. In articulating and defending valued aims of education, educational (...) philosophers tacitly or expressly concede that particular aims will be ill suited to many children with intellectual disabilities, and that separate aims will therefore apply to them. This paper evaluates the philosophical reasoning behind this conclusion that some people, by necessity, must be governed by separate educational aims, to be decided separately and secondarily. The author calls this the “deferral stance.” First, the paper outlines concerns about a particular ability-biased social and epistemic context in which theorizing about educational aims takes place. The author then examines assumptions that underpin the logic of deferral, arguing that the logic proves flawed when subjected to conceptual and empirical scrutiny. The paper concludes by outlining an inclusive approach—the affirmative stance—to theorizing about educational aims that resists the logic of exclusion and deferral. (shrink)

The present study aimed to quantify the magnitude of sex differences in humans' ability to accurately recognise non-verbal emotional displays. Studies of relevance were those that required explicit labelling of discrete emotions presented in the visual and/or auditory modality. A final set of 551 effect sizes from 215 samples was included in a multilevel meta-analysis. The results showed a small overall advantage in favour of females on emotion recognition tasks (d = 0.19). However, the magnitude of that sex difference was (...) moderated by several factors, namely specific emotion, emotion type (negative, positive), sex of the actor, sensory modality (visual, audio, audio-visual) and age of the participants. Method of presentation (computer, slides, print, etc.), type of measurement (response time, accuracy) and year of publication did not significantly contribute to variance in effect sizes. These findings are discussed in the context of social and biological explanations of sex differences in emotion recognition. (shrink)

It is often assumed that two linguistic agents can come to understand one another in part because they use the same words. That is, many philosophical theories of communication posit an intersubjective same-word relation. However, giving an account of this relation is complicated by what I call “The Variation Problem”—a problem resulting from the fact that the same word can be pronounced differently. In this paper, I first argue that previous models of the same-word relation, including Kaplanian and Chomskyan models, (...) fail to escape The Variation Problem. I then propose a new model on which the same-word relation is grounded in a particular kind of social relation that holds between the speaker and the audience. On this model, using the same word requires not that agents make the same sounds, but that they coordinate their internal linguistic representations. (shrink)

The idea that animals make things has entered into popular news and public understanding, but inclusion of animal artifacts within engineering and technology studies lags. This volume works to unite animal construction literature with concepts from epistemology of technology.

There is a deep distrust of experts in America today. Influenced by populist politics, many question or downright ignore the recommendations of scientists, scholars, and others with specialized training. It appears that expertise, a critical component of democratic life, no longer appeals to wide swaths of the body politic. On Expertise is a robust defense of the expert class. Ashley Rose Mehlenbacher examines modern and ancient theories of expertise through the lens of rhetoric and interviews some forty professionals, revealing (...) how they understand their own expertise and how they came to be known as “experts.” She shows that expertise requires not only knowledge and skill but also, crucially, an acknowledgment by others—both specialists and laypeople—that one is a credible authority. At its heart, expertise is a rhetorical construct, and to be persuasive, experts must have the ability to apply their knowledge and skills rightly—in the right way, at the right time, to achieve the right end. Ultimately, Mehlenbacher argues that experts apply their technical knowledge effectively and win others’ trust through acting prudently and cultivating goodwill. Timely, practical, and sophisticated, On Expertise provides vital scaffolding for our understanding of expertise and its real-world application. This book is essential for beginning the work of rehabilitating the expert class amid a politics of extreme populism and anti-intellectualism. (shrink)

Ashley Woodward demonstrates what a new generation of scholars are just discovering: that Lyotard's incisive work is essential for current debates in the humanities. Lyotard's ideas about the arts and the confrontations between humanist traditions and cutting-edge sciences and technologies are today known as 'posthumanism'. Woodward presents a series of studies to explain Lyotard's specific interventions in information theory, new media arts and the changing nature of the human. He assesses their relevance and impact in relation to a number (...) of important contemporary thinkers including Bernard Stiegler, Luciano Floridi, Quentin Meillassoux and Paul Virilio. (shrink)

An ongoing debate in affective science concerns whether certain discrete, “basic” emotions have evolutionarily based signals that are easily, universally, and innatel...

La filosofía y el filosofar adquieren en la vida de Juan Bautista Ferro lasdimensiones propias de un auténtico pensar que se reflejó en cada acción,en el discurrir diario de la vida académica universitaria o en las "tertuliasrnonologantes" que el propio Ferro concertaba con sus amigos en su casao en plena calle. Ferro fue el ejemplo vivo de una tradición filosófica quecentra su acción sobre el propio filósofo, y el cultivo de la "oralidad" corno"método" para enseñar a aprender. El texto muestra (...) todo esto a través deuna reconstrucción testimonial. (shrink)

O texto apresenta e discute um entendimento de aprendizagem que se fundamenta na linguagem e na pesquisa. Defendendo que todo aprender constitui a reconstrução de algo já anteriormente aprendido, argumenta-se que a aceitação disso exige valorizar a linguagem e a pesquisa como elementos centrais nos processos de ensinar e de aprender. Mostra-se, ainda, que assumir esses entendimentos possibilita tornar as aprendizagens mais significativas, criando oportunidades aos alunos de se assumirem em suas autorias na reconstrução dos discursos sociais, e, assim, qualificar (...) politicamente todo o processo. (shrink)

Cet article traite d’un cas particulier dans la métaphysique de la relation de Guillaume d’Ockham, à savoir la relation de composition entre la matière et la forme substantielle. Le cas théologique du triduum mortis soulève un problème pour les métaphysiques réductionnistes de la relation comme celle d’Ockham. Ce dernier peut-il en rendre compte sans accepter que certaines relations soient irréductibles à leurs relata? Le point de départ de l’article est l’interprétation communément partagée sur la théorie de la relation d’Ockham. Je (...) m’en sépare pour soutenir l’idée que, même si Ockham affirme que la distinction entre chose et mode d’être est inintelligible dans la plupart des cas, il pourrait avoir reconnu l’existence d’au moins un type de mode dans son ontologie. (shrink)

Normal 0 21 false false false PT-BR X-NONE X-NONE MicrosoftInternetExplorer4 O estudo tem caráter qualitativo e busca em referenciais teóricos . C ontempla uma reflexão aberta a respeito do alvorecer da razão na modernidade, que lança o ser humano ao centro do universo . Ao fazê-lo, fragmenta a formação do ethos, vórtice que alcança a contemporaneidade. Na sequência traz suportes teóricos, com base, principalmente nas concepções de Agamben, Bauman,Vaz, entre outros, acerca da ainda possibilidade formativas de construção da comunidade humana. (...) Apesar dos numerosos e diversos conhecimentos produzidos, na atualidade, crescem as dificuldades de compreensão da condição humana e do significado dos fazeres humanos. A aposta na subjetividade como uma essência, marca da metafísica, também pos em questão a identidade pessoal . A contemporaneidade ampla e complexa clama por contextos educacionais capazes de dinamizar bases ontológicas com diferentes bases conceptuais e vivenciais. Dessa forma a problemática orientadora da reflexão é: como constituiu-se a formação do ethos contemporâneo e, quais são os desafios à educação? Como resultados destacamos que a racionalidade técnico-científica gerou despreocupação com a vivência de valores éticos voltados ao bem comum; a individualização fomentou a descrença em políticas democráticas e ceifou a esperança na formação de um ethos contemporâneo solidário. Concluimos que existe uma necessidade urgente de repensar a constituição ontológica do ser humano, como pressuposto imprescindível na reconstituição da relação entre o EU/TU ou EU/HUMANIDADE; a compreensão do Outro requer aceitar a pluralidade de perspectivas de novas vivências e formas relacionais; educar é vivenciar laços de sensibilidade social para construir comunidades nas quais a amizade seja o esteio político. Palavras-chaves: Educação. Ética. Comunidade. Amizade THE FORMATION OF CONTEMPORARY ETHOS: CHALLENGES TO EDUCATION: The study is qualitative and search for theoretical frameworks. Contemplates an open reflexion about the dawn of reason in modernity, which throws the human to the center of the universe . fragments forming the ethos vortex that reaches the contemporary. Following brings theoretical supports, based mainly on the concepts of Agamben, Bauman, Vaz, among others, about the possibility of building further training of the human community. Despite numerous and diverse knowledge produced, in actuality, there are growing difficulties in understanding the human condition and the meaning of human doings. The focus on subjectivity as an essence, brand of metaphysics, also calls into question the personal identity. The broad and complex contemporary calls for educational contexts capable of stimulating ontological bases with different conceptual and experiential bases. Thus the problem of guiding reflection is: how was the formation of the contemporary ethos and what are the challenges for education? The results highlight that the scientific-technical rationality generated unconcern with the experience of ethical values ​​directed to the common good; individualization fostered disbelief in democratic politics and claimed the hope of forming a contemporary ethos supportive. We conclude that there is an urgent need to rethink the ontological constitution of the human being as an indispensable prerequisite to rebuild the relationship between I / YOU or I / HUMANITY; understanding of the Other requires accepting the plurality of perspectives and experiences of new relational forms; educate social ties is experiencing sensitivity to build communities in which friendship is political mainstay . Keywords: Education. Ethics. Community. Friendship. (shrink)

One of the less-appreciated modalities of Lyotard’s rethinking of aesthetics is a consideration of the way that technologies, and in particular information technologies, reconfigure the nature of aesthetic experience. For Lyotard, information technology presents a particular problem in relation to the arts and aesthetic experience. When art uses communication technologies themselves as its matter or medium, the “traditional” model of aesthetic experience becomes problematised. Lyotard argues that this is the case because information technologies determine or “program” a conceptual meaning in (...) advance of an aesthetic experience. Therefore, we no longer have a situation of the “free play” between sensible forms and concepts that constitutes the aesthetics of the beautiful for Kant. Lyotard argues, however, that this decline in aesthetic experience as traditionally conceived need not be understood negatively: rather, it may be seen positively in so far as it furthers experimentation with materials. This chapter concludes by highlighting the positive potentials Lyotard sees in what may now be termed “new media arts,” but also indicates the limitations in Lyotard’s analysis – delimited in part by the theoretical models of information and communication he employed – and suggests directions for further research into new aesthetics from the bearings Lyotard has given us. (shrink)

It is often taken for granted that our desires can contribute to what it is rational for us to do. This paper examines an account of desire—the ‘guise of the good’— that promises an explanation of this datum. I argue that extant guise-of-the-good accounts fail to provide an adequate explanation of how a class of desires—basic desires—contributes to practical rationality. I develop an alternative guise-of-the-good account on which basic desires attune us to our reasons for action in virtue of their (...) biological function. This account emphasises the role of desire as part of our competence to recognise and respond to normative reasons. (shrink)

Recent research indicates that interpersonal communication is noisy, and that people exhibit considerable insensitivity to problems in communication. Using a dyadic referential communication task, the goal of which is accurate information transfer, this study examined the extent to which interlocutors are sensitive to problems in communication and use other‐initiated repairs (OIRs) to address them. Participants were randomly assigned to dyads (N = 88 participants, or 44 dyads) and tried to communicate a series of recurring abstract geometric shapes to a partner (...) across a text–chat interface. Participants alternated between directing (describing shapes) and matching (interpreting shape descriptions) roles across 72 trials of the task. Replicating prior research, over repeated social interactions communication success improved and the shape descriptions became increasingly efficient. In addition, confidence in having successfully communicated the different shapes increased over trials. Importantly, matchers were less confident on trials in which communication was unsuccessful, communication success was lower on trials that contained an OIR compared to those that did not contain an OIR, and OIR trials were associated with lower Director Confidence. This pattern of results demonstrates that (a) interlocutors exhibit (a degree of) sensitivity to problems in communication, (b) they appropriately use OIRs to address problems in communication, and (c) OIRs signal problems in communication. (shrink)

This paper critically examines the debate between William of Ockham and his contemporary Peter Auriol on how to account for the intension and remission of forms. Peter Auriol denies that an added degree of a quality such as the theological virtue of charity could be anything other than something which is neither a universal nor an individual and which cannot be grasped by intuition, but must be posited in order to account for the possibility that an accidental form can vary (...) in intensity. Ockham aims at proving that Auriol’s account is inconsistent. In my opinion, Ockham does not succeed, nor does he succeed in defending a consistent account of the metaphysics underlying the intension and remission of forms. Indeed, he conceives of the degree of a quality as a part of the intensified quality which, while being an individual that is really distinct from the quality and can be picked out, forms a unity with it in such a way that the union of the degree and the quality is itself an individual. Ockham fails to distinguish the notion of maximal resemblance holding between a quality’s degree and the quality from the notion of maximal resemblance which holds between individuals of the same species. In the end, he is led to give up the idea that a degree is an individual that can be picked out in order to protect the core thesis of his nominalism about universals. (shrink)

ABSTRACTThe problem of child labor is worse in Myanmar than nearly anywhere else in the world. Moreover, unlike in many other countries where this practice occurs, in Myanmar, child labor is conduc...

Programmatic secularism aims to secure public reason from rival rationalities, notably those from religious experience and education. The gathering of knowledge in clinical ethics into a concrete array of consensus claims and consensus-derived principles are thought by Janet Malek to secure such public reason—an essential tool for clinical ethics consultants to execute their professional role. The author compares this gathering of knowledge to an understanding of what technology is. Accordingly, the following interrogates Malek’s programmatic secularism, which is a moral technique (...) that not only homogenizes moral dialogue but also dehumanizes persons as it tyrannizes the creative freedom for moral conversation and genuine encounter. Thus, the reader is encouraged to dissent of such a vision for delimiting the role of clinical ethics consultants according to the rule and measure of technology, the ontology of our age. (shrink)

In this paper I argue that ethics and evidence are intricately intertwined within the clinical practice of differential diagnosis. Too often, when a disease is difficult to diagnose, a physician will dismiss it as being “not real” or “all in the patient’s head.” This is both an ethical and an evidential problem. In the paper my aim is two-fold. First, via the examination of two case studies (late-stage Lyme disease and Addison’s disease), I try to elucidate why this kind of (...) dismissal takes place. Then, I propose a potential solution to the problem. I argue that instead of dismissing a patient’s illness as “not real,” physicians ought to exercise a compassionate suspension of judgment when a diagnosis cannot be immediately made. I argue that suspending judgment has methodological, epistemic, and ethical virtues and therefore should always be preferred to patient dismissal in the clinical setting. (shrink)

El texto presenta la perspectiva de la filósofa y científica Vinciane Despret a partir de cuatro tópicos que se intersecan y atraviesan diferencialmente todas sus investigaciones: heredar, interesar, confiar, sostener. Esta delimitación permite acentuar distintas modulaciones del ethos investigativo que nos propone y amplificar la originalidad de su apuesta al hacerla dialogar con otras perspectivas filosóficas que resultan afines a ella y no son explicitadas por la autora (Spinoza, Foucault). Considero que la perspectiva de Despret condensa de manera ejemplar las (...) principales líneas de un ethos de investigación que despierta el deseo de sostenerlo saliendo de las encrucijadas actuales donde normalmente se lo aplasta o desprecia. En la introducción aclaro por qué me centro en la perspectiva de esta autora en particular, y en las consideraciones finales sugiero un enlace con mi propia propuesta de investigación que vengo desarrollando hace tiempo. (shrink)

Evidence‐based medicine (EBM) proponents have argued that mechanistic evidence concerning medical treatments should be considered secondary to evidence derived from randomized controlled trials (RCTs). One common criticism of RCTs is that they often do not yield results that are generalizable to clinical practice, and that for clinical practice application, mechanistic evidence is needed. However, proponents of EBM have argued that mechanistic reasoning is often unreliable and thus not very useful. Here we suggest an important role of mechanistic explanation that has (...) been left out of this discussion entirely, namely, its importance in a patient’s decision of whether or not to take certain drugs. We argue that in certain cases, knowing how a treatment works is just as important for the patient as knowing whether it does. In this paper, we explore how and why giving patients mechanistic information can be an important factor in obtaining informed consent for medical treatment, focusing on the example case of hormonal contraceptives. (shrink)

En el presente artículo me propongo interrogar el estatuto ético-político de la ley en su diferencia ontológica respecto a lo meramente normativo o contable, para ello comento algunos aportes teóricos de autores como Alain Badiou, Jacques Rancière, Jacques Lacan, Giorgio Agamben, Slavoj Zizek, Jean-Luc Nancy y Roland Barthes, que nos permitirán pensar más acá de lo discernible por el lenguaje establecido. La idea principal que conlleva el cruce de estas referencias afines aunque disímiles, es la de circunscribir el acto fugaz (...) de afirmación de la ley qua diferencia que habilita la constitución de un sujeto político, remarcando así su dimensión esencialmente ética. (shrink)