Los estudios de ciencia y tecnología (STS) han replanteado nuestra comprensión de la ciencia y sus implicaciones en el tejido social. Sin embargo, se ha evidenciado una marcada tendencia de explorar con mayor detalle las ciencias naturales y las grandes producciones tecnológicas, dejando de lado las ciencias sociales donde no abundan los artefactos técnicos. El objetivo de este artículo es hacer un recuento de la evolución de este campo disciplinar para mostrar el origen de sesgo y reflexionar sobre sus implicaciones (...) filosóficas. Asimismo, se apelan a algunas tesis de la teoría actor-red (ANT) y la ontología orientada a los objetos (OOO) para proponer la noción de técnica (especialmente las técnicas intelectuales) como una unidad de análisis alternativa que le permita a los STS superar ciertas predilecciones materialistas y aproximarse de mejor forma a las humanidades. (shrink)

Este artículo ofrece una meta-lectura (una interpretación de distintas interpretaciones) de la identidad filosófica de Bruno Latour. Se centra la discusión en tres tipos de interpretaciones: críticas, defensas y auto-definiciones del autor. Más allá de la simpatía o el rechazo a su filosofía, se argumenta que las complejidades del pensador francés se resisten a ser categorizadas con etiquetas unívocas o ser diseccionadas analíticamente. Con base en la reformulación de la crítica propuesta por el autor, se sugiere la «hibridación antagónica» como (...) carta de navegación para comprender adecuadamente las redes y ensamblajes que compusieron a Bruno Latour en tanto filósofo. (shrink)

We give $A_p$ type conditions which are sufficient for two-weight, strong $$ inequalities for Calderón-Zygmund operators, commutators, and the Littlewood-Paley square function $g^*_\lambda $. Our results extend earlier work on weak $$ inequalities in [13].

This paper presents an overview of my work in philosophy from my first book on Friedrich Schiller and the political sublime to my most recent project on listening to traumatic forms of violence. Starting with a reflection on the autobiographical character of philosophy, I propose to take up the question of an aesthetic dimension of philosophical critique, where aesthetics is understood as an always already embodied perspective on the world, on truth, and on philosophical activity, as well as an always (...) already political realm, where the distribution of sense pre-determines our approach and articulation of experience. Departing from aesthetics understood and deployed as critique, the paper moves on to ask about the specific frameworks of sense or grammars that determine in advance the conditions of audibility in the realms of memory-building and history-making—particularly in those contexts where historical, political, and institutional forms of violence produce silencing and erasure. Putting in dialogue the latter with decolonial studies, I (re)interpret “traumatic violence” as a colonizing form of violence, understanding that one of its central aspects is that it is not only an assault on life but on the conditions of production of sense that make life legible as such. In this context, my project on grammars of listening seeks to carefully unpack these complex intersections while also explaining why I believe that a radical form of listening is an essential subversive/imaginative strategy against traumatic/colonial violence. (shrink)

In his thoughtful defence of very modest moral enhancement, David DeGrazia1 makes the following assumption: ‘Behavioural improvement is highly desirable in the interest of making the world a better place and securing better lives for human beings and other sentient beings’. Later in the paper, he gives a list of some psychological characteristics that ‘all reasonable people can agree … represent moral defects’. I think I am a reasonable person, and I agree that most if not all items on (...) the lists do represent moral defects—I certainly would regard them as such in a close family member or friend. But if I were in the business of ‘making the world a better place and securing better lives for human beings and other sentient beings’, I would hesitate to prescribe moral enhancement for everyone with these acknowledged defects. A lot of good work, from removing tumours to negotiating treaties, may be best done by people with serious moral defects.For a simple consequentialist, a moral defect is just a trait that tends to make the world a worse place. Not being a consequentialist, I think that moral defects should be identified independently of their tendency to produce worse outcomes. For this reason, I think it's necessary to qualify DeGrazia's starting assumption—I think behavioural improvement may sometimes be undesirable if our goal is to make the world a better place. My reasons will be familiar to readers of Bernard Williams.As …. (shrink)

In this essay, David Waddington and Noah Weeth Feinstein explore how Dewey's conception of science can help us rethink the way science is done in schools. The authors begin by contrasting a view of science that is implicitly accepted by many scientists and science educators — science as a search for truth — with Dewey's instrumentalist, technological, and nonrealist conception of science. After demonstrating that the search-for-truth conception is closely linked to some ongoing difficulties with science curricula that students (...) find particularly alienating, they then analyze some of the educational opportunities that Dewey's vision opens up. Ultimately, Waddington and Weeth Feinstein argue that Dewey offers a humble and humanistic vision of science and science education practice that captures the power of science by connecting it clearly to everyday human activities and challenges. (shrink)

Standards and norms for reasoning function, in part, to manage epistemic risk. Properly used, modal qualifiers like presumably have a role in systematically managing epistemic risk by flagging and tracking type-specific epistemic merits and risks of the claims they modify. Yet, argumentation-theoretic accounts of presumption often define it in terms of modalities of other kinds, thereby failing to recognize the unique risk profile of each. This paper offers a stipulative account of presumption, inspired by Ullmann-Margalit, as an inferentially generated modal (...) qualifier, “presumably, p,” distinguishing it from other, particularly epistemic modalities, e.g., standing commitments, assumptions, assertions, suppositions, hypotheses, and defeasible claims. By avoiding the tranching of inferential instruments of qualitatively different bona fides and risk profiles, this account provides a more accurate risk-rating system that better manages epistemic risk in inference, as well as contributing to the normative theory of the operation of presumption in reasoning and argument. (shrink)

Taking a new look at the language of ‘religious experience’, the authors in this contribution take into review this aspect in the current theological discussion, and in the church pew, asking the question: Does George Lindbeck’s criticism of the experiential-expressive model of religion still have something to say to us? Firstly, Lindbeck is reviewed and recouped. Then, religious experience and its commodification are discussed, at the hand also of the heritage from Schleiermacher onwards on experience. Taking a position within the (...) post-modern, relativist, critical realist and pragmatist possibilities, a community-embedded sense of truth is concluded to without sacrificing the possibility of universalising claims. Is it possible, though, within the cultural reflex towards psychologised faith to retain a historically oriented depth? (shrink)

Introduction -- Sidgwick's metaethics -- Sidgwick's moral epistemology -- Utilitarianism versus dogmatic intuitionism -- Utilitarianism versus egoism.

Existing analyses of slurs emphasize how linguistic mechanisms make slurs derogatory. I will argue that, in addition to linguistic mechanisms, there are overlooked doxastic and epistemic features of standard slurring utterances that can be sources of offense. Additionally, I argue that the doxastic feature that distinguishes slurring utterances from other negatively valenced utterances is fundamental to understanding slurring terms. Clinical Trial Registration: Not applicable.

A provocative history of the changing values that have given rise to our present discontents. We pursue power, pleasure, and profit. We want as much as we can get, and we deploy instrumental reasoning—cost-benefit analysis—to get it. We judge ourselves and others by how well we succeed. It is a way of life and thought that seems natural, inevitable, and inescapable. As David Wootton shows, it is anything but. In Power, Pleasure, and Profit, he traces an intellectual and cultural (...) revolution that replaced the older systems of Aristotelian ethics and Christian morality with the iron cage of instrumental reasoning that now gives shape and purpose to our lives. Wootton guides us through four centuries of Western thought—from Machiavelli to Madison—to show how new ideas about politics, ethics, and economics stepped into a gap opened up by religious conflict and the Scientific Revolution. As ideas about godliness and Aristotelian virtue faded, theories about the rational pursuit of power, pleasure, and profit moved to the fore in the work of writers both obscure and as famous as Hobbes, Locke, and Adam Smith. The new instrumental reasoning cut through old codes of status and rank, enabling the emergence of movements for liberty and equality. But it also helped to create a world in which virtue, honor, shame, and guilt count for almost nothing, and what matters is success. Is our world better for the rise of instrumental reasoning? To answer that question, Wootton writes, we must first recognize that we live in its grip. (shrink)

Na poti do sem sem razmišljal, kako začeti to srečanje – in bolj sem razmišljal, bolj se mi je zdelo absurdno, da bi uvodoma predstavljal nekoga, ki ga vsi poznate. Pač pa lahko povem anekdoto, za katero mogoče ne veste vsi. V Društvu za antične in humanistične študije smo predlani prišli na idejo, da bi profesorja Gantarja predlagali za neko drugo nagrado, ki je imela med obrazci tudi obrazec za soglasje predlaganega. Naredil sem osnovnošolsko napako ter pisal profesorju, če ga (...) lahko izpolni in podpiše. On pa mi je odpisal, da je nagrad v življenju dobil preveč in da prosi, naj ga ne predlagamo. Eksplicitno izraženi zahtevi se je težko upreti. Smo pa v društvu tudi poznavalci Otona Župančiča, ki je, kot veste, napisal, da gre osel enkrat na led, »baš to je oslovstvo«, in da modrec ve, kako je »danes pal«, jutri bo pa plesal po njem. Ko smo tako profesorja predlagali naslednjič, tokrat za Prešernovo nagrado, ga nismo nič spraševali. Na tem mestu bi se zato rad zahvalil Miljani Cunta s Slovenske matice, ki je vse to koordinirala, in SAZU, ki je predlog takoj podprla; resnično sem vesel, da ob tej priložnosti lahko sediva tukaj. (shrink)

In Science, Order and Creativity, David Bohm and F. David Peat argue that science has lost its way in recent years and needs to go beyond a narrow and fragmented view of nature and embrace a wider holistic view that restores the importance of creativity and communication for all humanity - not just scientists. The result of a close collaboration by one of the 20th century's greatest physicists and thinkers, David Bohm, with leading science writer F. (...) class='Hi'>David Peat, provides a rare combination of profound reflection and clear exposition that can be appreciated by anyone concerned with science and its importance in our lives. This new edition includes a new preface and an extended additional chapter by Peat which draws upon further discussions with David Bohm before the latter's death in 1992. A fascinating diagnosis and considered proposal for a cure for science's ills, it is also very accessible entry point to the work of David Bohm. Bohm and Peat contend that science has lost its bearings in the last century in favour of a narrow, abstracted, fragmented approach to nature and reality. Tracing the history of science, Bohm and Peat offer intriguing new insights into how scientific theories come into being, how to eliminate blocks of creativity and how science can lead to a deeper understanding of society, the human condition and the human mind itself. (shrink)

Podstawa przekładu: David Hume, Of the Balance of Trade, w: tegoż, Essays, Moral, Political, and Literary, ed. Eugene F. Miller, Liberty Fund, Inc., Indianapolis 1987. Przypisy, które nie pochodzą od Hume’a, zostały ujęte w nawiasy kwadratowe; wykorzystano w nich uwagi wydawcy edycji będącej podstawą tłumaczenia.

In God and Mystery in Words David Brown uses the way in which poetry and drama have in the past opened people to the possibility of religious experience as a launch pad for advocating less wooden approaches to Christian worship today. So far from encouraging imagination and exploration, hymns and sermons now more commonly merely consolidate belief. Again, contemporary liturgy in both its music and its ceremonial fails to take seriously either current dramatic theory or the sociology of ritual. (...) Yet this was not always so. Imagery and hymns mattered, liturgial msic encouraged a sense of drama, sermons required rhetoric. In a characteristically stimulatling and inspiringly expansive study, that ranges from ancient Greek drama to modern poetry, from the meaning of the Logos to the history of vestments, David Brown pleads for a much wider focus on the kind of factors that aid experience of God. (shrink)

This article examines Engelhardt’s thesis from the standpoint of liturgical theology. Fagerberg’s previous work has claimed that liturgy gives birth to theology in such a way that liturgy is the ontological condition for theology, as Schmemann said. If we apply this approach to the question at hand, we will understand liturgy to be the source and foundation also for Christian morality. This is no particular surprise, since the Christian tradition has always integrated liturgy, theology, and asceticism, that last named treating (...) morality as a pathway to deification. Liturgical theology views liturgy as a pneumatic exercise that makes theologian souls, and liturgical asceticism understands such theologian souls to be molded by the doings of the body, and this delivers us to the threshold of liturgical morality, for in liturgy the God’s-eye perspective shares its light with us. (shrink)

Keynes is widely accepted to have proved the existence of a consumption gap as a cause of economic depressions. Such a gap meant that, ironically, depressions could get worse as a result of the greater wealth produced by the modern economy, since, as Keynes argued, the wealthy consumed proportionately less than the lower?income groups. Textual analysis, however, shows that Keynes's arguments amounted to assumptions, not demonstrations. And a survey of the empirical research of the subsequent half?century reveals a lack of (...) convincing evidence of the consumption gap. (shrink)

Some modern critics of Kant, like Bernard Williams, argue that his ideal of morality is a form of action which lies beyond any empirical determination. The aim of this article is to show that Kant was not only fully aware of the role of contingent elements in moral action, but that his fundamental conception of practical rationality is itself partly constituted by contingent factors. Practical rationality cannot be separated from its exercise and hence from the necessary empirical conditions of human (...) psychology and historical circumstances. Without a maxim there can be no manifestation of practical reason. Without a human character there is no room for moral virtue. Without achievement no moral action can be complete . Thus, human agency extends beyond the realm of pure motive. These themes reflecting Kant's recognition of the importance of contingency in his general theory of rational action are discussed primarily in the light of the Metaphysics of Morals, which in its structure and program explicitly sets out to tie together the a priori and contingent elements in a unified theory. Legality without morality is blind; morality without legality is vacuous. Einige moderne Kritiker Kants wie Bernard Williams behaupten, Kants Sittlichkeitsideal weise auf eine Handlungsform, die außerhalb alles empirisch Feststellbaren liege. Ziel dieses Beitrags ist es zu zeigen, daß Kant sich der Rolle kontingenter Elemente im moralischen Handeln nicht nur voll bewußt war, sondern daß sein grundlegender Entwurf praktischer Vernunft selbst teilweise auf kontingente Faktoren gegründet ist. Praktische Vernunft kann nicht von ihrer Anwendung getrennt werden und also auch nicht von den notwendig empirischen Bedingungen menschlicher Psychologie und von den historischen Umständen des Handelns. Ohne eine Maxime gibt es keine praktische Vernunft. Ohne einen menschlichen Charakter gibt es keine moralische Tugend. Ohne ein erreichtes Ziel kann keine moralische Handlung vollständig sein. Menschliches Handeln überschreitet die Grenzen des Bereichs bloßer Motive.Die Themen zeigen, daß Kant in seiner allgemeinen Theorie vernünftigen Handelns die Kontingenz ernst nimmt. Sie werden hauptsächlich im Lichte der Metaphysik der Sitten diskutiert, die sich in ihrem Programm und in ihrer Struktur explizit vornimmt, apriorische und kontingente Elemente in einer einheitlichen Theorie zu verbinden. Legalität ohne Moralität ist blind; Moralität ohne Legalität ist leer. (shrink)

Most people have heard about quantum physics and its remarkable, well-nigh bizarre claims. And most people would assume that quantum reality describes a world quite different from ours. In this book, David A. Grandy shows that one can find quantum puzzles, or variations thereof, in the backyard of everyday experience. What disappears in transferring quantum theory to the everyday is the theory's mathematical formalism, but that need not imply a loss of analytic rigor. If quantum reality is truly as (...) elemental and ubiquitous as many thinkers suggest, then alternative or complementary perspectives ought to be possible, and with the proliferation of such perspectives, a more fully rounded understanding of quantum reality—and everyday reality—might emerge. Everyday Quantum Reality is a step in that direction. (shrink)

Ranson, David Review(s) of: The deep within: Towards an archetypal theology, by Eugene Stockton, (Blue Mountain Education and Research Trust, 2011), pp.115, $15.00.

An unprecedented and comprehensive demonstration of the numerous connections between the philosophies of Plato and Plotinus, their epistemologies, metaphysics, and ethics, including the argument that if Plotinus is a mystic, so is Plato—addressing criticisms in English scholarship to this view throughout.