1. Properties of mirror neurons in monkeys. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . (...) . . . 000 1.1. Action types . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 000 1.2. Context effects . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 000 2. Is there a human ‘mirror neuron system’? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 000 2.1. Monkeys versus humans . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 000 2.2. Action understanding . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 000 3. The development of mirroring . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 000 3.1. Imitation in newborns? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 000 3.2. Effects of experience . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 000 3.3. Effects of sensorimotor experience . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. (shrink)

Studies link involuntary outpatient commitment with improved patient outcomes, fueling debate on its ethical justification. This study compares inpatient utilization for committed outpatients in the 1990s with those who were not under outpatient civil commitment orders. Findings reveal committed outpatients had higher utilization of inpatient services and restraint episodes prior to their commitment compared with a control group. Committed outpatients also were more likely to have been on discharge status at the time of admission, have been admitted involuntarily under emergency (...) legal procedures, and have had a greater number of admissions and hospital days prior to their commitment. Following commitment, patients had fewer hospitalizations, shorter lengths of stay, fewer seclusion episodes and hours, and fewer restraint episodes and hours. Findings are discussed within the context of parens patriae and therapeutic jurisprudence, and support medical and public policy justifications for ethical uses of outpatient civil commitment laws for seriously mentally ill patients. (shrink)

Dennett, a philosopher, and Griffin, an ethologist, have recently presented influential arguments promoting the extended use of intentional language by students of animal behavior. This essay seeks to elucidate and to contrast the claims made by each of these authors, and to evaluate their proposals primarily from the perspective of a practicing comparative psychologist or ethologist. While Griffin regards intentional terms as explanatory, Dennett assigns them a descriptive function; the issue of animal consciousness is central to Griffin's program and only (...) tangentially related to Dennett's. The philosopher's arguments are founded upon a more coherent metaphysics, but Dennett neglects to substantiate his claim that animal competences can be most readily modelled by artificial intelligence specialists when they are described in intentional terms. Both authors assume that some examples of animal behavior should not be given an intentional characterization, but neither provides adequate guidelines for the identification of cases belonging to this negative set. (shrink)

The rise of non-fungible tokens (NFTs) has been astonishing, in particular for the arts and creative industries. The dominant discourse both in mainstream media and in academia today focuses predominantly on what this new technology can do for the art market rather than art itself. However, framing NFTs in art in the context of money and markets draws attention away from the more subtle and creative role of NFTs. Consequently, this article asks: What is the role of NFTs in art, (...) beyond the market? This research complements existing empirical work, by conducting a case study and interviews with members of DADA, a historic NFT art project which is particularly critical towards the role of the art market. The findings foregrounded five roles that NFTs play in art: as (1) a tool for systemic change, (2) a new way to community, (3) a ritual artefact, (4) a means for preservation and (5) a new medium. (shrink)

Hannah Arendt a un problème avec la philosophie. Si elle en joue et provoque, le trait s’avère constant, tout au long de sa vie, publique comme privée. Jamais elle ne cacha son peu d’appétence pour les « diseur[s] professionnel[s] de vérité »1. Elle poussa même le vice jusqu’à déclarer, en réponse à Günther Gauss qui, lors d’une célèbre entrevue datant de 1964 et tel le frais cabri qui, avec candeur et bonheur, se dirige guilleret, primesautier, vers la surprise party que (...) donne le loup en son... (shrink)

If no one is surprised by its presence in the political sphere, lying is rarely a good thing and generally leads to public scandal. However, it is perhaps even more infamous when political actors, especially leaders, claim to formulate truths during their political activity. This is the hypothesis that this article aims to develop by drawing on a conceptual framework inspired by Hannah Arendt. In its first part, we explain how telling the truth and acting politically are two incompatible activities (...) that mutually threaten each other. In the second part, we analyze: first, how truth conditions (pre-politically) politics; then, why there is a specifically political interest in the establishment and preservation of truth; finally, how political institutions can, without risking scandal or damaging the truth, satisfy this interest. -/- Si personne ne s’étonne de sa présence dans la sphère politique, le mensonge est rarement une bonne chose et conduit généralement au scandale public. Toutefois, il est peut-être encore plus infâme que des acteurs, et a fortiori des responsables, politiques prétendent ès qualités formuler des vérités. C’est l’hypothèse que cet article entend développer en puisant dans une conceptualité d’inspiration arendtienne. Nous expliquons dans sa première partie en quoi dire la vérité et agir politiquement s’avèrent deux activités incompatibles qui se menacent mutuellement. Dans la seconde, nous analysons : d’abord, comment la vérité conditionne (prépolitiquement) le politique ; ensuite, pourquoi il existe un intérêt spécifiquement politique à l’établissement et à la sauvegarde de la vérité ; enfin, de quelle manière les institutions politiques peuvent, sans risquer le scandale ou d’abîmer la vérité, satisfaire cet intérêt. (shrink)

Acknowledging the perils of interdisciplinary and applied conversation analysis, this essay argues for clarity in articulating relationships between methods, addressing, in particular, the language used to formulate claims regarding how participants’ post hoc reflections relate to findings from CA analyses.

This contribution deals with the significance of Tradition for the question of the truth in ethics and morality. In a preliminary reflection the author discusses the traditional place of Tradition in moral theology. According to traditional theology, God's revelation is presented in Scripture and Tradition. The Second Vatican Council only reformulated the mode in which they are given. Thus, Tradition as a separate source side by side to Holy Scripture becomes the one entity of Tradition which encompasses Holy Scripture. But (...) this does not relativize Tradition itself. On the contrary Tradition now comes first. In the so-called 'sources of moral theology' the element of Tradition also occupies an important place. Because of considerations of fundamental ethics however, Tradition no longer plays this role in important currents in modern moral theology. In the light of this, how do we judge the reassessment of Tradition and traditions by philosophical ethicists, philosophers of culture and theologians who join their ranks? The same question can be asked with regard to ethical models like narrative ethics and ethics of virtue, which equally underline the role of Tradition and traditions in ethics and morality, in so far as they are recommended to us as alternatives to Enlightenment thinking and to the idea of an 'autonomous' morality. So what is the authority of Tradition in morality? To what extent can Tradition legitimise morality? With the help of three questions, the author elaborates his answer: 1. Why is Tradition unable to provide a basis for morality? The answer is: because of the moral ambiguity of Tradition. Tradition can offer a wealth of moral experience, but can equally turn out to be a conglomerate of moral petrifaction. Therefore Tradition as such is absolutely no legitimising agency of moral truth. 2. Where can a measuring rod for the morality of Tradition be found? The answer is: properly speaking the human person himself is the measure of morality. This point is clarified by a reflection on the 'change of paradigm' of catholic moral theology which centres on the human person as a subject. This implies an anthropocentric turn in morality, an orientation on the subject which is not only a conditio sine qua non for an ethics which deserves that name, but also a basis and a criterion for a possible universal ethics. There is a universal standard, which can be applied to every particular ethics: the dignity of the human person. This standard is applicable to every human individual and must be expressed furthermore in conditions and guarantees which are necassary for really honouring that dignity . 3. What moral significance of Tradition remains a universal ethics 'which has the human person as its measure'? The answer is: the moral significance of Tradition cannot be seen in a function of legitimising morality. Tradition is measured by ethics, but ethics is not measured by Tradition. However, this is only one side of the coin. The other side concerns the fact that a universal ethics does not exist as such, but is incarnated every time by forms of ethos and ethics which are linked to a particular culture. In the last paragraph therefore there follows a reflection on the significance for moral life which Tradition can indeed have. The idea of traditions as concrete embodiment of moral universality is especially important here. Today, this theme is treated in a concentrated form with the help of the question of the universality of human rights and the significance of cultural identities in this context. The answer to this is unambiguous. Cultures and traditions must be judged on the basis of their capacity to guarantee the honouring of human dignity of every person, where necessary even against one's own culture and tradition. (shrink)

Metacognition – the ability to represent, monitor and control ongoing cognitive processes – helps us perform many tasks, both when acting alone and when working with others. While metacognition is adaptive, and found in other animals, we should not assume that all human forms of metacognition are gene-based adaptations. Instead, some forms may have a social origin, including the discrimination, interpretation, and broadcasting of metacognitive representations. There is evidence that each of these abilities depends on cultural learning and therefore that (...) cultural selectionmight shape humanmetacognition. The cultural origins hypothesis is a plausible and testable alternative that directs us towards a substantial new programme of research. (shrink)

Los estudios de géneros discursivos han prestado poca atención a las tesis o seminarios producidos para la obtención del grado de licenciatura. En este artículo se describe, desde el enfoque del genre analysis (Swales, 1990), la organización retórica del marco referencial de un conjunto de 30 tesis de pregrado elaboradas por estudiantes de la carrera de Trabajo Social de la UCSC. Se identifican cuatro movidas retóricas: teórico, conceptual, empírico y normativo. Se observa que cada una tiene propósitos diferentes sobre cuestiones (...) teóricas, prácticas y legales relacionadas con el problema social que aborda cada tesis. Se advierte la presencia de algunos pasos retóricos recursivo y, al mismo tiempo, un fuerte compromiso de la investigación con la resolución de un problema social real. Studies of discourse genre have paid little attention to graduation theses produced by undergraduate students. This article describes, from a genre analysis approach (Swales, 1990), the rhetorical organization of the reference framework of a set of 30 undergraduate theses prepared by social work students at the UCSC. The study identifies four rhetorical moves: theoretical, conceptual, empirical, and normative. It is observed that each move has different purposes on theoretical, practical, and legal issues related to the social problem addressed by each thesis. The presence of recursive rhetorical steps is apparent, along with a strong commitment to solving real social problems through research. (shrink)

El presente trabajo es de carácter cualitativoy de alcance analítico. Desde una perspectivainterdisciplinaria, analiza la Propuesta deBases Curriculares para el Sector LenguaIndígena del Programa de EducaciónIntercultural Bilingüe (PEIB), sometido aconsulta ciudadana por el Ministerio deEducación del Gobierno de Chile (MINEDUC)el año 2012. El objetivo es plantear, por unaparte, una discusión teórica-crítica desdediversos aportes de las ciencias sociales, quepermiten interpretar el currículum de laasignatura ‘lengua indígena’ en Chile, a laluz de un conjunto de elementos históricos,sociales y pedagógicos; por otra parte,analizar la (...) “competencia comunicativa”implicada en esta propuesta pedagógica.Los resultados permiten observar que estapropuesta presenta una visión desfasada de lacultura originaria y una escasa preocupaciónpor la enseñanza de la lengua, en el contextode las demandas actuales en el marco de unprograma educacional intercultural bilingüe. (shrink)

Since the BBS article in which Premack and Woodruff (1978) asked “Does the chimpanzee have a theory of mind?,” it has been repeatedly claimed that there is observational and experimental evidence that apes have mental state concepts, such as “want” and “know.” Unlike research on the development of theory of mind in childhood, however, no substantial progress has been made through this work with nonhuman primates. A survey of empirical studies of imitation, self-recognition, social relationships, deception, role-taking, and perspective-taking suggests (...) that in every case where nonhuman primate behavior has been interpreted as a sign of theory of mind, it could instead have occurred by chance or as a product of nonmentalistic processes such as associative learning or inferences based on nonmental categories. Arguments to the effect that, in spite of this, the theory of mind hypothesis should be accepted because it is more parsimonious than alternatives or because it is supported by convergent evidence are not compelling. Such arguments are based on unsupportable assumptions about the role of parsimony in science and either ignore the requirement that convergent evidence proceed from independent assumptions, or fail to show that it supports the theory of mind hypothesis over nonmentalist alternatives. Progress in research on theory of mind requires experimental procedures that can distinguish the theory of mind hypothesis from nonmentalist alternatives. A procedure that may have this potential is proposed. It uses conditional discrimination training and transfer tests to determine whether chimpanzees have the concept “see.” Commentators are invited to identify flaws in the procedure and to suggest alternatives. Key Words: apes; associative learning; concepts; convergence; deception; evolution of intelligence; folk psychology; imitation; mental state attribution; monkeys; parsimony; perspective-taking; primates; role-taking; self-recognition; social cognition; social intelligence; theory of mind. (shrink)

The figure of the auteur continues to haunt the study of film, resisting both the poststructuralist charges that pointed to its absence and the histories of production demonstrating its pitfalls. In an era defined by the instability of identities and the recycling of works, Performing Authorship offers a refreshingly new take on the cinematic auteur, proposing that the challenges that once accelerated this figure's critical demise should instead pump new life into it. Performing Authorship is an illuminating analysis of films (...) by Jean-Luc Godard, Woody Allen, Agnes Varda, Orson Welles, Jean Rouch, Eduardo Coutinho and Sarah Turner that shows directors shifting between opposite movements towards authorial assertion and divestiture, palpability and disappearance, exposure and masking. In making this journey, Cecilia Sayad argues, the film author is not necessarily at the work's origin, nor does it constitute the end product. What the new concept of performing authorship describes is the making and unmaking of a subject"--Publisher website. (shrink)

This volume deals with the reception of Aristotle's natural philosophy in Oxford between 1250 and 1270.

Ce texte a déjà paru dans M.-J. Menozzi, F. Flipo & D. Pécaud Énergie et Société : sciences, gouvernances et usages, Aix-en-Provence, Edisud, 2009, p. 25-34. Pour lire ce texte, si vous êtes éclairé par une lumière artificielle ou que vous utilisez un ordinateur, vous avez recours à l'électricité. Le bâtiment dans lequel vous vous trouvez et l'éclairage ou l'ordinateur dont vous faites peut-être usage sont probablement reliés par des conducteurs électriques à une infrastructure municipale ou - Sciences de l'information (...) et de la communication – Nouvel article. (shrink)

Drácula, Frankenstein, espíritus, asesinos en serie� el cine bebió del terror desde sus inicios como séptimo arte. El miedo y el terror son géneros capitales en la historia del cine como el "western", el cine negro o el "thriller". Su evolución a lo largo de las décadas se ha manifestado desde los títulos del cine mudo como Nosferatu a la sofisticación de El silencio de los corderos. Y siempre ha sido un cine de culto, tanto por su factura estética como (...) por sus personajes, terriblemente humanos. (shrink)

The aim of this study was to explore patients’ experiences of using the Integrated Palliative care Outcome Scale (IPOS) during specialized palliative home care. The study adopted a qualitative approach with an interpretive descriptive design. Interviews were performed with 10 patients, of whom a majority were diagnosed with incurable cancer. Our findings suggest that the use of IPOS as a basis for conversation promotes safe care by making the patients feel confident that the care provided was adapted to them which (...) gives them a sense of safety. IPOS facilitated discussions between patients and nurses about care needs. The patients believed that using IPOS enabled reflection on their well‐being and life situation. In conclusion, the study finds that using IPOS is beneficial and provide ways to enable person‐centered care and with advantage could be used in specialized palliative home care. The results may help overcome barriers and facilitate the use of patient‐reported outcome measures (PROMs). To enable the use of PROMs such as IPOS in palliative home care, nurses need education and opportunities to develop routines that enable patients’ voice to be heard and thereby compose a basis for care. (shrink)

In our research we use textual analysis techniques of speech analysis, to know the abandon representations from subjects whom has interrupted they therapy. Identify this group?s speech, enable us to delimitated significant aspects of they discourse and obtain significant elements from the language...

Thought's Last Chances : On Being Bound and Free.

Top scholars examine the work of Donald T. Campbell, one of the first to emphasize the social structure of science.

Codes of conduct are the main tools to privately regulate worker rights in global value chains. Scholars have shown that while codes may improve outcome standards (such as occupational health and safety), they have had limited impact on process rights (such as freedom of association and collective bargaining). Scholars have, though, only provided vague or general explanations for this empirical finding. We address this shortcoming by providing a holistic and detailed explanation, and argue that codes, in their current form, have (...) limited impact on trade union rights due to (i) buyers paying lip service to trade union rights, (ii) workers being treated as passive objects of regulation in codes of conduct, (iii) auditing being unable to detect and remediate violations of trade union rights, (iv) codes emphasizing parallel means of organizing, (v) suppliers having limited incentives for compliance, and (vi) codes being unable to open up space for union organizing when leveraged in grassroots struggles. Our arguments suggest that there is no quick fix for codes’ limited impact on trade union rights, and that codes, in their current form, have limited potential to improve trade union rights. We conclude by discussing ways in which codes of conduct, and private regulation of worker rights more generally, could be transformed to more effectively address trade union rights. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:An Introduction to the Metaphysical Thought of John Peckham by Franziska van BurenCecilia TrifogliVAN BUREN, Franziska. An Introduction to the Metaphysical Thought of John Peckham. Milwaukee: Marquette University Press, 2022. 138 pp. Paper, $20.00John Peckham was a prominent philosopher and theologian of the second half of the thirteenth century. His work, however, [End Page 370] has not yet attracted the attention it deserves. Franziska van Buren’s book marks (...) a substantial step in the direction of filling this gap in the scholarship by making available in English translation and with a detailed commentary some important philosophical writings of Peckham. They deal with fundamental aspects of his metaphysical thought and provide clear evidence of the sophistication and subtlety of his philosophical mind.The texts translated are a selection of questions from Peckham’s Quodlibeta and the whole short treatise Summa de esse et essentia. The selection from the Quodlibeta consists of questions 2.7 and 2.8, on angelic cognition; question 1.3, on human cognition; question 4.1, on matter; question 3.13, on membership in a genus; question 4.36, on membership in a species; question 4.15, on matter in angels. The topics covered in the Summa are: matter and form; the being of the thing; the unity of first matter; the cause of individuation; seminal reasons; the universals; the twofold genus: logical and natural. The English translation is accompanied by the Latin text on the facing page. For the Quodlibeta, the Latin text is the critical edition of Delorme and Etzkorn and for the Summa the transcription of Delorme.The translation is prefaced by two introductory chapters: the first devoted to a concise presentation of the figure of John Peckham and the second to an extensive presentation of the translated texts.Chapter 1 opens with some basic biographical information about Peckham: his entering the Franciscan Order at Oxford and the great influence that two major figures, Roger Bacon and Robert Grosseteste, exerted on him at an early stage of his scholarly career; his move to Paris to study theology with Bonaventure and his disputes with Thomas Aquinas; his position as Archbishop of Canterbury from 1279 until his death in 1292. The second section of the chapter, “The Problem of Aristotelianism,” criticizes the traditional view according to which Peckham was hostile to Aristotle’s philosophy. As van Buren points out, the selection of translated texts clearly shows that Peckham relies on Aristotle in crucial contexts. Decisive evidence of Peckham’s Aristotelianism—discovered by van Buren herself—is that he wrote a commentary on Aristotle’s Ethics (preserved in a Florence manuscript but not yet studied). The third and last section of the chapter is about the most relevant background of Peckham’s philosophical thought: the teaching of Bonaventure. Van Buren’s presentation focuses on topics in Bonaventure’s philosophy that are of special importance for the understanding of the translated texts by Peckham: universal hylomorphism, universality of forms, individuation, and plurality of forms.Chapter 2 gives a very helpful overview and explanation of the main points of Peckham’s discussion in the translated texts. It is divided into two main parts: the first about the Quodlibetal questions and the second about the Summa.In the following paragraphs, I will give a brief overview of van Buren’s treatment of the Quodlibetal questions and of the Summa. [End Page 371]Questions 2.7–8 are about angelic cognition—they deal with the specific issue of how angels are able to cognize particulars. The problem here is that particulars are not the kinds of things that can affect the angelic mind, which, unlike the human mind, is in pure actuality. In van Buren’s reconstruction, Peckham solves this problem by defining a special role of particulars in angelic cognition: While they do not affect the angelic mind, they provide it with the occasion for the formation of the similitude required for their cognition starting from the cognition of the universal and of matter that the angelic mind already has in itself.Question 1.3 is about human cognition of universals. The problem here is about how the human mind can form an intelligible species... (shrink)