Crusat, Cristian. La huida biográfica. (Nuevas formas de la biografía, nuevas representaciones del artista). Valencia: Pre-Textos, 2020.

In this paper a tentative explanation of the competence of argumentation from an evolutionary point of view is offered. Because in contemporary argumentation theory and the informal logic approach the evolutionary perspective has been neglected, this paper gives an initial overview on the matter with the hope that core aspects of the argumentative faculty—such as argumentative normativity, the function of arguments, or fallacious moves, among others—can be seen differently afterwards. In order to specify the proposal, the main concepts considered are (...) the notion of collective intentionality, cooperation, reputation, niche construction and, of course, basic evolutionary terms. (shrink)

In the philosophical debate on aging, it is common to raise the question of the theoretical definition of aging in terms of its possible characterization as a disease. Understanding aging as a disease seems to imply its medicalization, which has important practical consequences. In this paper, we analyze the question of whether aging is a disease by appealing to the concept of disease in the philosophy of medicine. As a result of this analysis, we argue that a pragmatist approach to (...) the conception of disease is the best alternative to highlight the relevance of the medicalization of aging. From this pragmatist perspective, it can be seen that the notion of aging is going through a conceptual change, and aging can today be understood as a not radically different process from any other condition that is usually considered a disease. (shrink)

Danaher suggests that doxological justice, grounded in an acute receptivity of the generosity of God, can decenter our current notions of justice. Instead I focus on what might be called doxological forgiveness, that is, grace-responsive forgiveness. The first section argues that a conception of forgiveness which I dub repentance-responsive is compatible with and even requires holding punitive attitudes. The second section sketches the alternative account of grace-responsive forgiveness. Those who embody this virtue have epistemic and theological warrant to entirely disavow (...) punitive emotions. The third section argues that God embodies a grace-responsive forgiveness that undermines retributivism and eclipses repentance-responsive forgiveness. (shrink)

The purpose of this article is to analyze the significance of the absence of the problem of living body in Heidegger's analytic of Dasein. In order to evaluate the occurrences of the problem of the body in Being and Time, I also refer to the context of some of Heidegger's later work where there is to be found a sketch of an ontological investigation of the living body. I analyze then in detail the scarce occurrences of body in the fundamental (...) ontology, showing finally that the lack of a proper phenomenological examination of living body generates a series of conceptual difficulties for the problem of Dasein's death, precisely when the issue of dead body is at stake. (shrink)

The aim of this article is to explore the emotional dimensions involved in the phenomenon of interpersonal violence, identifying various modalizations of affectivity occurring in the architectonics of this phenomenon. I will first concentrate on symmetrical violence, namely, on the emergence of irritation, annoyance, anger, and fury leading to fierce confrontation. Next I will explore asymmetrical violence, where the passive pole experiences the imminence of the other’s violence in fear and in being terrified. I will then focus on the experience (...) of the third in the face of violence, showing that here the affectivity is differently constituted each time, depending on the various situations of symmetrical and asymmetrical violence that the third witnesses. Finally, I will contrast the experience of real violence with the experience of violence-as-image, and I will pose several questions regarding the modifications of the affective experience of the third in the face of depicted violence. (shrink)

This paper argues for a revised concept of authenticity entailing two demands that must be balanced. The first demand moves authenticity from the position of a strictly self-regarding virtue towards the position of a fully social virtue, acknowledging the crucial feature of steadiness, i.e. self-consistency, as being precisely what we ‘naturally’ lack. Nevertheless, the value of personal authenticity in a modern, open society comes from the fact that it brings about not only steadiness, but also the public development of a (...) variety of existential options that can be understood as Millian ‘original experiments in living’. Thus the second demand of authenticity is a demand for ‘experimental’ authenticity which covers the whole spectrum of technologies of the self, from Nietzschean ‘brief habits’, to the use of enhancement technologies. (shrink)

The debate about how neurotechnologies impact authenticity has focused on two inter-related dimensions: self-discovery and self-creation. In this paper, we develop a broader framework that includes the experimental and relational dimensions of authenticity, both understood as decisive for shaping one’s narrative identity. In our view, neurointerventions that alter someone’s personality traits will also impact her very own self-understanding across time. We argue that experimental authenticity only needs a minimum conception of narrative coherence of the self and that reversibility should remain (...) a key feature in the ethical assessment of neurotechnologies. The relational dimension of authenticity derives from the fact that a process of self-constitution is never a solitary business. The significant others act not just as subsequent judges of one’s life decisions, but as real co-authors of one’s self. We discuss relevant cases in which others are actively contributing to the meaning-making process, as to the direction one’s life is taking. We also claim that the experimental and the relational dimensions of authenticity should aim to correct each other. The relational dimension introduces socially approved standards as well as limitations to the array of available possibilities of self-fashioning or human enhancement. The experimental side enables us to avoid confusing one’s personal identity with a social and narrative construct that only bears the mark of social pressure and conformism. (shrink)

Employing a social justice framework, this book examines the effects of innovation incentives and policies in agriculture. It addresses access to the objects of innovation, the direction of science and the type of innovations that are available, opportunities to participate in research and development, as well as effects on future generations. The book examines the potential value of preventive and reconciliatory measures, drawing on concepts from procedural and restorative justice. As such it offers a comprehensive analysis of the main social (...) justice dimensions affected by agricultural innovation. It gives academics and policy analysts an extensive overview of the deep impact of innovation on society and the environment, and the expectations the general public has from the scientific community. (shrink)

In this article I discuss the conditions under which sovereign debts are not morally binding for a state. Following an old legal doctrine, I call non-binding debts ‘odious'. I proceed as follows. First, I argue that alternative accounts on the morality of debts are unsatisfactory. The problem these accounts have are that they do not clearly identify the philosophical issues that underlie the notion of odious debts, or that they fail to specify what exactly the immorality of odious debts consists (...) in. Second, I defend the view that a debt is odious when two conditions are satisfied: borrowed funds were used by public officials for purposes for which they were not authorised lenders knew, or should have known, about possible unauthorised uses of those funds. If these two conditions are both satisfied, debts should not be considered debts of the state, but rather personal debts of rulers. Third, I discuss the feasibility of my approach by exploring how it would work in the current world. Finally, I d.. (shrink)

El presente texto tiene como propósito analizar teórico-conceptualmente las prácticas pedagógicas de la ética implementadas por los docentes en la universidad tradicional y la universidad popular en los años 2010 – 2020. Teniendo en cuenta, primero, las características inherentes de la universidad tradicional tanto en sus orígenes y principios fundamentales; segundo, las practicas pedagógicas de la ética en el rol docente; y tercero, el advenimiento, desarrollo y propuesta de la Universidad popular. Mediante este análisis fue posible develar los paralelismos entre (...) sus divergencias y puntos de encuentro con base en la ética-práctica del rol docente, para el mejoramiento continuo tanto de esta área del conocimiento como de los demás saberes en general. (shrink)

It has been argued that measurement-induced collapses in Orthodox Quantum Mechanics generates an intrinsic (or built-in) quantum arrow of time. In this paper, I critically assess this proposal. I begin by distinguishing between an intrinsic and non-intrinsic arrow of time. After presenting the proposal of a collapse-based arrow of time in some detail, I argue, first, that any quantum arrow of time in Orthodox Quantum Mechanics is non-intrinsic since it depends on external information about the measurement context, and second, that (...) it cannot be global, but just local. I complement these arguments by assessing some criticisms and considerations about the implementation of time reversal in contexts wherein measurement-induced collapses work. I conclude that the quantum arrow of time delivered by Orthodox Quantum Mechanics is much weaker than usually thought. (shrink)

A widespread view in physics holds that the implementation of time reversal in standard quantum mechanics must be given by an anti-unitary operator. In foundations and philosophy of physics, however, there has been some discussion about the conceptual grounds of this orthodoxy, largely relying on either its obviousness or its mathematical-physical virtues. My aim in this paper is to substantively change the traditional structure of the debate by highlighting the philosophical commitments underlying the orthodoxy. I argue that the persuasive force (...) of the orthodoxy can benefit from a relational metaphysics of time and a by-stipulation view on symmetries. Within such philosophical background, I submit, the orthodoxy of time reversal in standard quantum mechanics could find a fertile terrain to lay the groundwork for a more thorough conceptual justification. (shrink)

Because of the way that the international lending system works, poor nations have been forced to repay sovereign debts without having a moral obligation to do so. Suppose a corrupt public official borrows money from an international agency, or from private investors, and later on embezzles this money, or uses it to oppress the population. Suppose, further, that the lender is aware of the potential of this situation and still lends. Typically, the international community considers that successor governments have the (...) obligation to repay the funds and the interests associated to them. In fact, this is what they usually end up doing. Public officials are all aware that if they do not honour sovereign debts, they will face all kinds of negative consequences, including exclusion from future markets, loss of reputation and legal sanctions. Owing to this mechanism, entire generations have been burdened with debts fraudulently incurred in their name by governments in the past. These kinds of debts have been known in the legal literature as ‘odious’.In this article, I discuss the conditions defining the bindingness of a debt. I suggest that they can be made explicit by looking at the rules under which the lending system works at the domestic level, and by then extending these rules to the international domain. I argue that, because of their plausibility, these are the rules that should govern international lending from now on. I also discuss the feasibility of extending these rules globally, and consider potential objections to my proposal. (shrink)

Two competing accounts of value incomparability have been put forward in the recent literature. According to the standard account, developed most famously by Joseph Raz, ‘incomparability’ means determinate failure of the three classic value relations ( better than , worse than , and equally good ): two value-bearers are incomparable with respect to a value V if and only if (i) it is false that x is better than y with respect to V , (ii) it is false that x (...) is worse than y with respect to V and (iii) it is false that x and y are equally good with respect to V . Most philosophers have followed Raz in adopting this account of incomparability. Recently, however, John Broome has advocated an alternative view, on which value incomparability is explained in terms of vagueness or indeterminacy . In this paper I aim to further Broome’s view in two ways. Firstly, I want to supply independent reasons for thinking that the phenomenon of value incomparability is indeed a matter of the indeterminacy inherent in our comparative predicates. Secondly, I attempt to defend Broome’s account by warding off several objections that worry him, due mainly to Erik Carlson and Ruth Chang. (shrink)

In this paper, I will discuss the Heideggerian interpretation of death in relation with two fundamental structures of the existential analysis: understanding and state-of-mind . In the first part, I will highlight how the understanding opens the phenomenon of death as a possibility: this possibility will prove to be a specific imminence, in that it must be assumed by the Dasein in itself, as Dasein’s ownmost and non-relational possibility that cannot be outstripped. In the second part, I will analyse the (...) relation between death and the affectivity, emphasizing the contrast between the traditional position on this subject – which involves the philosophical neutralization of a natural fear of death – and Heidegger’s position, suggesting a dynamic tension between the fear and anxiety, where anxiety is not an annihilation of fear, but its existential radicalization. (shrink)

In this paper, I critically assess two recent proposals for an interpretation-independent understanding of non-relativistic quantum mechanics: the overlap strategy (Fraser & Vickers, 2022 ) and the textbook account (Egg, 2021 ). My argument has three steps. I first argue that they presume a Quinean-Carnapian meta-ontological framework that yields flat, structureless ontologies. Second, such ontologies are unable to solve the problems that quantum ontologists want to solve. Finally, only structured ontologies are capable of solving the problems that quantum ontologists want (...) to solve. But they require some dose of speculation. In the end, I defend the conservative way to do quantum ontology, which is (and must be) speculative and non-neutral. (shrink)

En este artículo defendemos la existencia de un perspectivismo ontológico pluralista inherente a la filosofía de Baruch Spinoza. Indispensable para la constitución de esta noción es la relación establecida entre su teoría general de composición de los cuerpos y los conceptos de “afecto”, “inmanencia”, “potencia” y “multitud”. El objetivo de este análisis es una fundamentación interior del concepto de “puntos de vista”: es imposible pensarlo como una característica epistemológica de un individuo aislado, pero tampoco es posible unificarlo mediante el postulado (...) de una propiedad común. En consecuencia, el perspectivismo ontológico espinosista implica una teoría del punto de vista pluralista que elude los problemas planteados por la clausura del modelo Uno-Todo. (shrink)

Apuleius’ generation was caught in the passage from philosophic monotheism to that form of imperial henotheism whose aim was to counteract the tension between philosophy and popular religiosity. It can be affirmed that terminology, vocabulary and especially the motive of discreetness and the prudence in the use of defining syntagmatic expressions are a common fact of Medioplatonism. Author’s attitude is that of a philosopher resorting to the mystic cults, plainly aware of their value and, not the last of the things, (...) of the worship responsibilities devolving on a deliberate attachment. The prudence characterizing the discourse on the ineffable nature of the divinity dwells rather on the meaning and requirement of Platonic mysteries, as they were translated and interpreted by Medioplatonism, in its semi-literal manner, current that Apuleius joined on a base of a certain familiarity from a stylistic and thematic point of view. (shrink)

El objetivo del presente artículo es mostrar el influjo decisivo del pensamiento de Friedrich Schelling en la reflexión existencial de Søren Kierkegaard. Primeramente, se describe el contexto histórico en el cual el filósofo alemán retoma el dictado de clases y el impacto que producen las lecciones sobre Philosophie der Offenbarung en el joven Kierkegaard. Posteriormente, se examinan las tesis principales que contiene el curso de Schelling y la apropiación, reinterpretación y desarrollo de ellas por parte de Kierkegaard en su famoso (...) escrito Begrebet Angest. Finalmente, se concluye que la posibilidad infinita de la libertad y la distinción entre esencia y existencia, principios kierkegaardianos fundamentales, son proposiciones de Schelling que devienen en el pensador danés una intuición única e inseparable. (shrink)

This paper is addressing Husserl’s critique of psychologism in order to gain a better understanding of an up to date phenomenological research. Staring with Maurice Merleau-Ponty, phenomenology became more and more interested in how psychoanalytic theory can contribute to its findings. The latest phenomenological research reflects this growing interest in psychoanalysis. I will demonstrate in this paper that Husserl’s critique of psychologism enables this interest and that the psychoanalytic theory offers the same critique in response. Thus, the ego problem leading (...) to the deadlock of intersubjectivity, represent one of the common grounds phenomenology and psychoanalysis can meet. In this respect I will use the works of Marc Richir and Jacques Lacan. Emphasizing Marc Richir’s conception of language as phenomenon and the twist he gives to the concept of perceptive phantasia introduced by Husserl in 1918, I will consider the concept of unconscious as a way to solve the intersubjectivity dilemma. (shrink)

This paper elaborates on administrative sorting, a threat to internal validity that has been overlooked in the regression discontinuity (RD) literature. Variation in treatment assignment near the threshold may still not be as good as random even when individuals are unable to precisely manipulate the running variable. This can be the case when administrative procedures, beyond individuals’ control and knowledge, affect their position near the threshold non-randomly. If administrative sorting is not recognized it can be mistaken as manipulation, preventing fixing (...) the running variable and leading to discarding viable RD research designs. (shrink)

This article discusses how resignifications of the human rights NGO Abuelas de Plaza de Mayo contributed to transformations of post-dictatorial culture. For decades hegemonic media and perpetrators engaged state terror’s reasoning to confront Abuelas’ call for “restitution” of the children who “disappeared” during the last dictatorship in Argentina. Drawing on both the junta’s self-appointed role of saviors and the benevolence of nurture, Catholic couples had thus rescued children from irresponsible “subversive” parents. In their struggle against state terror Abuelas’ metaphor apropiación (...) resignified nurture as violence, pushing politico-cultural change towards a universal right to identity. (shrink)

The aim of this article is to explore the question of the limits of experience in light of the phenomenology of violence. I begin by emphasizing the specificity of the phenomenological concept of pre-theoretical experience, in contrast with the traditional concept of experience dominated by theoretical and epistemological motives. Consequently, I underscore that violence can be phenomenologically understood only as a lived experience, given in the first person, belonging to an embodied subject, and placed in an antagonistic intersubjective situation. In (...) order to question how the lived experience of violence discloses the limits of experience, I focus on the concept of the limit and discuss its relevance to phenomenological thought, referring to the limits of phenomenology, limit-problems, limit-phenomena, and limit-situations. I then show that we can differentiate between normal and liminal modes of experience, but we are also dealing with a multitude of levels of experience (visual, auditory, tactile, embodied, affective, intersubjective, comprehensive, and discursive), each of which has its own specific limits. I conclude by analyzing how the phenomenon of violence delineates the limits of experience at each of these levels. (shrink)

Very large databases are a major opportunity for science and data analytics is a remarkable new field of investigation in computer science. The effectiveness of these tools is used to support a “philosophy” against the scientific method as developed throughout history. According to this view, computer-discovered correlations should replace understanding and guide prediction and action. Consequently, there will be no need to give scientific meaning to phenomena, by proposing, say, causal relations, since regularities in very large databases are enough: “with (...) enough data, the numbers speak for themselves”. The “end of science” is proclaimed. Using classical results from ergodic theory, Ramsey theory and algorithmic information theory, we show that this “philosophy” is wrong. For example, we prove that very large databases have to contain arbitrary correlations. These correlations appear only due to the size, not the nature, of data. They can be found in “randomly” generated, large enough databases, which—as we will prove—implies that most correlations are spurious. Too much information tends to behave like very little information. The scientific method can be enriched by computer mining in immense databases, but not replaced by it. (shrink)

Este artículo tiene como objetivo esclarecer la relación entre juicio y deseo en el pensamiento de Gilles Deleuze y destacar la importancia de Spinoza para la resolución de este problema. La concepción negativa del deseo es la base de la cultura y el pensamiento de Occidente; sin embargo, Spinoza nos propone una concepción afirmativa e inmanente. Estos elementos son fundamentales para esclarecer el sentido teórico y práctico de la propuesta de Gilles Deleuze en su obra, donde una concepción afirmativa del (...) deseo le permite proponer la existencia de dos imágenes del pensamiento: una imagen moral, la cual crítica; y, una imagen ética, que restituye, a partir de la teoría de los afectos y la naturaleza de Spinoza, el valor afirmativo del cuerpo y los afectos. Deleuze y Spinoza, así, nos proponen una imagen del pensamiento que sostiene el valor de lo afirmativo sobre lo negativo, es decir, que relieva la producción de lo diferente y lo múltiple sobre la jerarquía de lo idéntico o lo hegemónico. (shrink)

ABSTRACT This work aims to reflect on possible meanings for the evangelical faith based on utterances produced by three evangelical ministers in their social networks when they enunciate on themes that are linked, directly or indirectly, to political agendas. Based on the theoretical scope of studies in Applied Linguistics and on Bakhtinian conceptions of language, our analyzes point to three predominant meanings, which mean the evangelical faith as: i) reaffirmation of identity; ii) exercise of otherness and respect to the other; (...) and iii) political practice. Such meanings demonstrate that there are contradictions within the religious discursivity, which allows the beating between hate speeches and respect and empathy ones within the realm of the evangelical faith. Thus, looking for cracks in religious discourse that oppose fundamentalist and authoritarian discourses is an ethical duty of a religious leader who recognizes his social and discursive role as influential in taking positions and, therefore, in the lives of the members of their congregation. (shrink)

Wodak (2019) persuasively argues that we are not justified in believing that well-being measurements are linear. From this, he infers grave consequences for both political philosophy thought experiments and empirical psychological research. Here I argue that these consequences do not follow. Wodak’s challenges to the status of well-being measurements do not affect thought experiments, and well-being empirical researchers may be justified in making average comparisons even if their measurements are not linear.

This article draws upon discursive psychology to explore the organization of public accountability in accounting for an alleged conflict of interest in journalism. The analysis focuses on the published record of an interview given by the editorial director of one of the major Romanian daily newspapers on the issue of an assumed conflict of interest involving a senior editor of the same newspaper. The analysis shows how a moral order is constituted by the use of various discursive resources: role and (...) professional incumbency discourse, disposition avowals and doing being fair/ democratic. This is a moral order where adherence to personal ethical principles, professional incumbencies and responsibilities are practically managed in dialogue and publicly displayed. Acting in-role, reporting a general disposition to engage in moral courses of action and making reference to the values of citizenship and democracy are all publicly available discursive resources used in this context to express a cautious moral judgement bounded and constrained by both personal and professional accountability perspectives. (shrink)

In order to enlarge the pool of knowledge available in the public domain, temporary exclusive rights are granted to innovators who are willing to fully disclose the information needed to reproduce their invention. After the 20-year patent protection period elapses, society should be able to make free use of the publicly available knowledge described in the patent document, which is deemed useful. Resistance to pesticides destroys however the usefulness of information listed in patent documents over time. The invention, here pesticides, (...) will have a decreased effectiveness once it enters the public domain. In some cases pesticides lose most of their efficacy shortly after temporary exclusive rights expire. Society’s share of the patent bargain—having new useful knowledge available in the public domain—is lost. Resistance can be slowed down, if pesticide use is limited by optimal compliance. Stimulating proper use is generally not compatible with existing market incentives for patent holders, since these have to be able to maximize profits in order to recoup research and development costs and satisfy obligations to the company’s stakeholders. Another incentive system is needed to ensure longevity of pesticides, which at the same time does not hamper future research. (shrink)

I’ve just discovered that the Abstract painting has similarities not only with the micro-cosmos (as it is stated in the book “Man and His Symbol” by dr. CG Jung) but also, which is very astonishing, with the macro-Cosmos. Shortly, Hilma af Klint painted in her “The Ten Largest” symbols that are amazingly similar with modern astro-physics pictures that were made, many decades later, by the Hubble Telescope (and were not available for human eyes on the af Klint times). The research (...) aim is to prove that the human mind capacity for producing symbols with connection to the future science (see the known example of chemist August Kekule and the benzene formula) is bigger than it was thought. The research method is based on personal specific skills that are focused on deciphering scientifical and cultural symbols. Based on my technique that I developed in a couple of years, I managed to publish articles like “Fibonacci Numbers in Cucuteni Culture” on the “History Files” portal or “Mathematical equation, hidden in Brâncusi’s Triptych from Târgu-Jiu”. But my discovery about Hilma af Klint is the greatest. (shrink)

In various responses to the COVID-19 pandemic, we can observe insufficient sensitivity towards the needs and circumstances of poorer citizens. Particularly in a context of high inequality, policy makers need to engage with the wider public in debates and consultations to gain better insights in the realities of the worst-off within their jurisdiction. When consultations involve members of traditionally underrepresented groups, these are not only more inclusive, which is in itself an ethical aim, but pool ideas and observations from a (...) much more diverse array of inhabitants. Inclusivity increases the odds to identify a larger range of weak spots for health security and to design health interventions that are less burdensome on those worst-off. (shrink)

This article addresses the question of the object of psychology in the context of recent attempts in philosophy of mind to restore the concept of the soul in the framework of a strong anthropological dualism. After an historical and philosophical explanation of the modern dismissal of the human soul as the object of psychology, this article provides a critical examination of the new turn to dualism by reference to an exemplary case. It is shown that apriorism and spiritualism are the (...) two fundamental problems that explain neodualism’s inefficacy to provide a convincing argument for the restoration of the substantial soul as the object of psychology. Finally, certain guidelines for a new approach to this question are proposed in rudimentary form. (shrink)

Explanations of the genuine openness of the future often appeal to objective indeterminacy. According to the received view, such indeterminacy is indeterminacy of certain future-tensed state of affairs that presently obtain. We shall call this view the weak indeterminate present, to distinguish it from the view we will defend in this paper, which we dub the strong indeterminate present. According to our view, unsettledness of the future is grounded on the present indeterminacy of some present-tensed state of affairs. In order (...) for an indeterminate present-tensed state of affairs to explain the unsettledness of a future-tensed state of affairs, there has to be a connection between the two. We argue that this connection can only be provided if we look at the internal structure of the relevant state of affairs. Finally, we will suggest that the best background theory to explain the connection are the so-called spontaneous collapse models of quantum mechanics. (shrink)

Este trabajo se centra en el concepto de humanismo de la libertad de Carlos Astrada, entendido como eje principal de articulación de los pensamientos de Marx y Heidegger. Esa articulación es presentada en principio a partir de la copertenencia de ambos filósofos al campo de las filosofías de la praxis. Sin embargo, si prestamos mayor atención al modo concreto en que Astrada comprende y expone lo más propio de cada uno de esos pensamientos, notaremos que esa confluencia no remite simple (...) ni fundamentalmente a la filosofía de la praxis, sino a una tarea aún pendiente en la que se anudan la historia de la filosofía y la filosofía de la historia: la salida definitiva del sistema cerrado del idealismo y de la filosofía de Hegel. (shrink)

Dentro de la obra madura de Spinoza, la _Ética_ y el _Tratado Teológico-Político _ se han analizado ampliamente. Sin embargo, el _Tratado Político_ ha sido menormente estudiado por ser una obra inconclusa y con problemas estructurales. Nosotros afirmamos que la teoría política más acabada de Spinoza se encuentra en el TP. En esta obra se sacan todas las consecuencias de guiarse por una noción estrictamente inmanente de la política. En ese sentido, el TP sigue de manera más coherente el programa (...) trazado por la doctrina fundamental de Spinoza expuesta en la _Ética_, y no el TTP. Esto nos lleva a la consideración de la política como tendencia en dos direcciones opuestas: ampliación de poder y concentración de poder. (shrink)

Our most current experience of violence is not predominantly violence “given in the flesh,” but violence given through the mediation of the image. The phenomenon of real violence is therefore modified through the imagistic experience, involving first of all its emotional, embodied and intersubjective dimensions. How is the emotion constituted in the face of depicted violence, in contrast to the lived experience of real violence? Is the intersubjectivity modified when violence appears pictorially? What specific embodied dimensions are particularly engaged when (...) violence is lived as an image, and not as a real phenomenon? The phenomenon of imagistic violence can also be understood in contrast with the experience of violence lived in phantasy, memory, or dreaming. Also, since each type of image puts into play certain possibilities of depicting violence, making possible various subjective experiences of violence, it crucial to explore how this experience fundamentally depends on the type of image by which the phenomenon of violence is depicted, be it painting, photography, fiction film, documentary or media image. (shrink)

Symmetry-based inferences have permeated many discussions in philosophy of physics and metaphysics of science. It is claimed that symmetries in our physical theories would allow us to draw metaphysical conclusions about the world, a view that I call ‘symmetry inferentialism’. This paper is critical to this view. I claim that (a) it assumes a philosophically questionable characterization of the relevant validity domain of physical symmetries, and (b) it overlooks a distinction between two opposing ways through which relevant physical symmetries become (...) established. My conclusion is that symmetry inferentialism loses persuasive force when these two points are taken into consideration. (shrink)

In this article I shall defend, against the conventional understanding of the matter, that two coherent and tenable approaches to time reversal can be suitably introduced in standard quantum mechanics: an “orthodox” approach that demands time reversal to be represented in terms of an anti-unitary and anti-linear time-reversal operator, and a “heterodox” approach that represents time reversal in terms of a unitary, linear time-reversal operator. The rationale shall be that the orthodox approach in quantum theories assumes a relationalist metaphysics of (...) time, according to which time reversal is nothing but motion reversal. But, when one shifts gears and turn to a substantivalist metaphysics of time the heterodox approach to time reversal in quantum mechanics comes up in a more natural way. (shrink)

Some comparisons are hard. How should we think about such comparisons? According to John Broome, we should think about them in terms of vagueness. But the vagueness account has remained unpopular thus far. Here I try to bolster it by clarifying the notion of comparative vagueness that lies at its heart.

El desarrollo de la inteligencia artificial (IA) ha abierto una nueva discusión sobre la capacidad lingüística de esta tecnología y su potencial impacto en todas las dimensiones de la actividad humana (Brynjolfsson y McAfee, 2014). A fin de evaluar similitudes o diferencias entre la capacidad lingüística de la IA y la humana, este trabajo analiza específicamente el comportamiento argumentativo en términos de los puntos de vista que adopta Chat GPT, versión 3.5, frente a una situación controversial expresada en un dilema (...) moral del Cuestionario D.I.T. (Rest, 2013) y se compara con una muestra similar de adultos humanos (Noemi, 2019), sometida a la misma tarea discursiva. La investigación siguió un estudio comparativo de casos múltiples (Flick, 2020) a través de una metodología mixta (Johnson y Onwuegbuzie, 2004), que combinó un enfoque cuantitativo con uno cualitativo. Los resultados muestran que el 100% de la muestra de IH emite un punto de vista (a favor o en contra), mientras que de la muestra producida por el Chat GPT, sólo el 23,4% lo hace. Los resultados animan a pensar que las diferencias encontradas se podrían explicar por la debilidad de la IA de ser sensible al contexto (falta de una competencia pragmática relevante) y la inexistencia de un proceso de autoimplicación para enfrentar tareas de razonamiento moral. (shrink)