The purpose of this article is to show the reasons, presentin Hobbes’ philosophy, that force us to conclude that God, as sufficientreason that necessitate the entire causal chain, is incompatible with themechanistic system presented by Hobbes in works such as Concerningbody [1655-6] and Leviathan [1651]. For this, I present the foundations ofHobbes’ doctrine of causality, as well as its connection with the mechanicalcausal influx of nature, with the aim of showing that: since all thatexists is body, or God must be (...) corporeal and, thus, not be God — i.e.,does not satisfy the demand of self-sufficient sufficient reason —, or Godis not corporeal and, therefore, does not exist. (shrink)

O CRIME DE LAVAGEM DE DINHEIRO NAS ORGANIZAÇÕES RELIGIOSAS.

Neste trabalho, investigo a possibilidade de compatibilidade entre o pessimismo filosófico e a compreensão da morte como um mal para quem morre. Por pessimismo filosófico, compreendo a doutrina filosófica que mantém como tese fundamental que a não-existência é preferível à existência, de modo que o pessimismo é tomado como a filosofia de que a vida não vale a pena ser vivida. Por mal da morte, me refiro à compreensão da morte como um dano para o indivíduo que morre, cujo pressuposto (...) em diferentes abordagens contemporâneas é o de que a morte só é um mal no caso de continuar existindo ser preferível a deixar de existir. Desse modo, o problema discutido é a aparente incompatibilidade entre a tese de que a não-existência é preferível à existência e a tese de que continuar existindo é preferível a deixar de existir. Busco demonstrar que essa (in)compatibilidade depende do modo como fundamentamos o pessimismo filosófico. Para tanto, examino dois argumentos para o pessimismo filosófico e suas implicações para o mal da morte: o argumento a priori de Arthur Schopenhauer e o argumento da assimetria de David Benatar. Concluo que o primeiro desses argumentos nos leva para a conclusão de que a morte não é um mal, mas que o segundo argumento compatibiliza o pessimismo filosófico e a compreensão da morte como um mal para quem morre. (shrink)

This article investigates the relationship between emotional sharing and the extended mind thesis. We argue that shared emotions are socially extended emotions that involve a specific type of constitutive integration between the participating individuals’ emotional experiences. We start by distinguishing two claims, the Environmentally Extended Emotion Thesis and the Socially Extended Emotion Thesis. We then critically discuss some recent influential proposals about the nature of shared emotions. Finally, in Sect. 3, we motivate two conditions that an account of shared emotions (...) ought to accommodate: Reciprocal Other-awareness and Integration. Consideration of and discussion of relational accounts of joint attention lead us to the proposal that a construal of socially extended emotions in terms of a constitutive integration of the participating individuals’ experiences is more promising than proposals that simply appeal to various forms of social situatedness, embeddedness, or scaffolding. (shrink)

The reward system of science is the priority rule. The first scientist making a new discovery is rewarded with prestige, while second runners get little or nothing. Michael Strevens, following Philip Kitcher, defends this reward system, arguing that it incentivizes an efficient division of cognitive labor. I argue that this assessment depends on strong implicit assumptions about the replicability of findings. I question these assumptions on the basis of metascientific evidence and argue that the priority rule systematically discourages replication. My (...) analysis leads us to qualify Kitcher and Strevens’s contention that a priority-based reward system is normatively desirable for science. (shrink)

This book provides an up to date, high-level exchange on God in a uniquely productive style. Readers witness a contemporary version of a classic debate, as two professional philosophers seek to learn from each other while making their cases for their distinct positions. In their dialogue, Joshua Rasmussen and Felipe Leon examine classical and cutting-edge arguments for and against a theistic explanation of general features of reality. The book also provides original lines of thought based on the authors’ own (...) contributions to the field, and offers a productive and innovative inquiry into on one of the biggest questions people ask: what is the ultimate explanation of things? (shrink)

The experimental interventions that provide evidence of causal relations are notably similar to those that provide evidence of constitutive relevance relations. In the first two sections, I show that this similarity creates a tension: there is an inconsistent triad between Woodward’s popular interventionist theory of causation, Craver’s mutual manipulability account of constitutive relevance in mechanisms, and a variety of arguments for the incoherence of inter-level causation. I argue for an interpretation of the views in which the tension is merely apparent. (...) I propose to explain inter-level relations without inter-level causation by appealing to the notion of fat-handed interventions, and an argument against inter-level causation which dissolves the problem. (shrink)

. Este artículo se propone discutir las dificultades que pertenecen al ejercicio de pensarnos en cuanto corporales. Guía de estas reflexiones son los índices heideggerianos sobre la corporalidad humana realizados en Zollikoner Seminare. Dichos seminarios advierten que la actual experiencia de nuestro cuerpo, pese a poder ser estimada como inmediata, se halla mediada por nuestros propios supuestos epocales y se enraiza ya en el pensar ontológico de Occidente. Así, este artículo intentará examinar las aporías filosóficas de tal mediación histórico-epocal, exponiendo (...) la reflexión heideggeriana del cuerpo desde el claro del ser (Lichtung) como una respuesta a la idea tradicional de subjetividad fundada en la noción de “mera presencia” (Vorhandenheit). (shrink)

Advocates of the self-corrective thesis argue that scientific method will refute false theories and find closer approximations to the truth in the long run. I discuss a contemporary interpretation of this thesis in terms of frequentist statistics in the context of the behavioral sciences. First, I identify experimental replications and systematic aggregation of evidence (meta-analysis) as the self-corrective mechanism. Then, I present a computer simulation study of scientific communities that implement this mechanism to argue that frequentist statistics may converge upon (...) a correct estimate or not depending on the social structure of the community that uses it. Based on this study, I argue that methodological explanations of the “replicability crisis” in psychology are limited and propose an alternative explanation in terms of biases. Finally, I conclude suggesting that scientific self-correction should be understood as an interaction effect between inference methods and social structures. (shrink)

Reseña de 'Piensa y Repite', realizada por Felipe Berríos Ayala, Dr. en Filosofía Política y Moral, por la Universidad de Chile. Camilo Brodsky Piensa y Repite 2023 Editorial Aparte Arica 118 páginas ISBN: 9789566054689.

This collection highlights the new trend away from rationalism and toward empiricism in the epistemology of modality. Accordingly, the book represents a wide range of positions on the empirical sources of modal knowledge. Readers will find an introduction that surveys the field and provides a brief overview of the work, which progresses from empirically-sensitive rationalist accounts to fully empiricist accounts of modal knowledge. Early chapters focus on challenges to rationalist theories, essence-based approaches to modal knowledge, and the prospects for naturalizing (...) modal epistemology. The middle chapters present positive accounts that reject rationalism, but which stop short of advocating exclusive appeal to empirical sources of modal knowledge. The final chapters mark a transition toward exclusive reliance on empirical sources of modal knowledge. They explore ways of making similarity-based, analogical, inductive, and abductive arguments for modal claims based on empirical information. Modal epistemology is coming into its own as a field, and this book has the potential to anchor a new research agenda. (shrink)

The philosophy of perception has been mostly focused on vision, to the detriment of other modalities like audition or olfaction. In this paper I focus on olfaction and olfactory experience, and raise the following questions: is olfaction a perceptual-representational modality? If so, what does it represent? My goal in the paper is, firstly, to provide an affirmative answer to the first question, and secondly, to argue that olfaction represents odors in the form of olfactory objects, to which olfactory qualities are (...) attributed. In order to do this I develop an empirically adequate notion of olfactory object that is sensitive to the peculiarities of olfaction, and defend it against various objections. (shrink)

Este artigo tem por objetivo, a partir da leitura do célebre livro de Rudolf Malter – O pensamento único: introdução à filosofia de Arthur Schopenhauer, em especial da seção intitulada Característica conclusiva: Pessimismo – um conceito crítico –, apresentar a hipótese hermenêutica de um dos mais eminentes interpretes da filosofia schopenhaueriana, a qual versa sobre o pessimismo enquanto conceito crítico, e que pode ser entendida como um dos pontos de sustentação para a justificativa de interpretação da filosofia schopenhaueriana a partir (...) de um viés soteriológico. (shrink)

Este artículo se propone indagar la presencia de las cosas sensibles a la luz de los trabajos de la fenomenología temprana. Para ello se elaborará una reflexión desde las problemáticas que algunos pensadores del círculo de Gotinga esbozaron en el contexto de las tesis husserlianas referentes a la Abschattung. Así, distinguiremos entre las cosas y su trazo sensible, detectando las posibilidades de su mutua vinculación y desvinculación fenoménica. Por esta vía, se identificará una relación triple en la que la cosa (...) empírica aparece, compuesta por las cualidades sensibles, las sensaciones del sujeto percipiente y su ubicación espacial, para examinar cuál de tales instancias explica el necesario vínculo entre trazo sensible y cosa como posibilidad de su aparecer efectivo en la realidad. Se concluirá que hay un ajuste a priori entre las cualidades y las propiedades cósicas que permitirá comprender la función presentativa del trazo sensible de las cosas. (shrink)

Based on Robert Chartier’s discussions on textual materiality, this study intends to question the relations between filmic text and the materiality of its media, both film and television, considering their different devices from the same analytical perspective. Besides Chartier’s ideas, we will also discuss works by Robert Stam, Santos Zuzunegui and Jean-Louis Baudry.

Neste ensaio apresentamos uma introduçáo à noçáo deontológica de justificaçáo epistêmica. Mostramos que a noçáo deontológica de justificaçáo epistêmica surge de um paralelo traçado entre ética e epistemologia mediante a utilizaçáo de um vocabulário deontológico para a avaliaçáo de um status epistêmico de nossas crenças. Indicamos que a noçáo deontológica de justificaçáo encontra sua origem em uma tradiçáo que tem John Locke como um de seus representantes mais ilustres. Depois disso, exploramos a relaçáo entre justificaçáo e normatividade, mostrando que os (...) juízos epistêmicos sáo mais naturalmente entendidos em linhas teleológicas. Por fim, consideramos o que caracteriza um dever epistêmico. (shrink)

Este artículo analiza las expectativas de futuro de personas venezolanas migrantes que se encuentran confinadas durante la pandemia. El trabajo de campo se realiza en el año 2020 por medio de entrevistas en el albergue de la Misión Scalabriniana en Cúcuta, Colombia. Abordamos la idea de la ilusión y el disimulo de A. Sayad, las expectativas de futuro desde F. Aliaga y el concepto de riesgo con U. Beck. Se concluye que las personas a pesar de las dificultades mantienen la (...) esperanza de alcanzar un destino en el cual mejorar su calidad de vida y poder salir adelante. (shrink)

Traditional culture was the matrix of Fidel Sepúlveda’s aesthetic reflection, matrix that constitued itself a model for a Chilean and Latin American aesthetics. On the other hand, the encyclical of Pope Francisco Laudato si became a phenomenon that transcended the strictly ecclesial world, calling for a cross-sensitivity to the environmental issue and the great spiritual crisis that crosses our civilization. Francisco resorts, among other things, to traditional culture as an alternative for future alternative development. Between both perspectives clear coincidences are (...) observed in terms of approach, topics and possible solutions. This article purposes that both reflections meet in the formula “the option for the poor”, coined by Liberation Theology, an alternative assumed by Fidel from an aesthetic reflection and by Francisco as a theological-pastoral stance. (shrink)

Replicability is widely taken to ground the epistemic authority of science. However, in recent years, important published findings in the social, behavioral, and biomedical sciences have failed to replicate, suggesting that these fields are facing a “replicability crisis.” For philosophers, the crisis should not be taken as bad news but as an opportunity to do work on several fronts, including conceptual analysis, history and philosophy of science, research ethics, and social epistemology. This article introduces philosophers to these discussions. First, I (...) discuss precedents and evidence for the crisis. Second, I discuss methodological, statistical, and social-structural factors that have contributed to the crisis. Third, I focus on the philosophical issues raised by the crisis. Finally, I discuss proposed solutions and highlight the gaps that philosophers could focus on. (shrink)

A key premise of the kalam cosmological argument is that the universe began to exist. However, while a number of philosophers have offered powerful criticisms of William Lane Craig’s defense of the premise, J.P. Moreland has also offered a number of unique arguments in support of it, and to date, little attention has been paid to these in the literature. In this paper, I attempt to go some way toward redressing this matter. In particular, I shall argue that Moreland’s philosophical (...) arguments against the possibility of traversing a beginningless past are unsuccessful. (shrink)

Do we have control over the content of our imaginings? More precisely: do we have control over what our imaginings are about? Intentionalists say yes. Until recently, intentionalism could be taken as the received view. Recently, authors like Munro & Strohminger (2021) have developed some arguments against it. Here, I tentatively join their ranks and develop a new way to think about the way in which imaginings develop their contents that also goes against intentionalism. My proposal makes use of what (...) we may call a ballistic framework for mental dynamics, which I sketch to some length. In this model, imaginings are articulated by ballistic events sensitive to constraints that modify the trajectories that imaginings trace in a special working space. This framework leaves room for alternatives to pre-assigned-content models, such as Kung’s (2016). In the ballistic-based models sketched here, and against intentionalism, imaginings can fail to be about what we intend them to be about. The framework also has applications beyond the intentionalism debate, some of which I will sketch. (shrink)

It’s constitutive of classical theism that there is a necessarily existent personal god who is also the creator of the universe, where the latter claim includes at least the following three theses: (i) God is wholly distinct from the natural world; (ii) God is the originating or sustaining cause of the natural world; and (iii) God created the natural world ex nihilo, i.e., without the use of pre-existing materials. Call this tripartite component of classical theism the classical view of creation. (...) In this paper, I offer a new argument against classical theism. In particular, I argue that creation ex nihilo is prima facie impossible, and that since the doctrine of creation ex nihilo is constitutive of classical theism, classical theism is false. (shrink)

Recently, much attention has been given to Buddhism as a precursor to contemporary holistic theories, and more specifically to the Huayan school’s radical holistic metaphysics (often given the metaphorical name of The Net of Indra), as well as to Huayan’s most elaborate theoretician, Fazang. Nevertheless, contemporary interpretations of Fazang have been weighted by either too strict an adherence to atomistic logic or by unfortunate translations. In this paper, I present new translations of the key passages of Fazang’s The Rafter Dialogue, (...) as well as a philosophical commentary that his departure from atomism. I then proceed to argue that the six characteristics Fazang attributes to a whole that cannot be reduced to its parts are both sufficient and necessary for holism. (shrink)

While most people believe the best possible life they could lead would be an immortal one, so‐called “immortality curmudgeons” disagree. Following Bernard Williams, they argue that, at best, we have no prudential reason to live an immortal life, and at worst, an immortal life would necessarily be bad for creatures like us. In this article, we examine Bernard Williams' seminal argument against the desirability of immortality and the subsequent literature it spawned. We first reconstruct and motivate Williams' somewhat cryptic argument (...) in three parts. After that, we elucidate and motivate the three best (and most influential) counterarguments to Williams' seminal argument. Finally, we review, and critically examine, two further distinct arguments in favor of the anti‐immortality position. (shrink)

Stemming from a general study of rhythm in the work of Gilles Deleuze, we propose a distribution of this concept throughout three levels: a topic level, in which we place rhythm between chaos and measure; a dynamic level, in which we analyse the formation of rhythm towards its stabilisation as a spatio-temporal dynamism; and an unfolding, in which these dynamisms take on the form of rhythmic machines applied in music (refrain), in painting (sensation) and in cinema (montage and time crystals). (...) In this last phase, the rhythmic devices of various arts lead to a genesis of time. We are thus driven to think and elaborate on the link between these two concepts, rhythm and time, in the writings of Deleuze. Bearing this purpose in mind, we turn to the schema of the three syntheses of time in Difference and Repetition. These syntheses show how time emerges from different ways of understanding repetition, in the place of which rhythm will then appear. We will compare this schema with the argument articulated by Deleuze in Logic of Sensation regarding rhythm in its pictorial form. This comparison will enable us to deduce that both concepts follow a parallel path arising from the same series of processes: vibration, coupling, resonance and forced movement. We will conclude that the schema proposed in Difference and Repetition and its aesthetic purpose delineate the ways in which rhythms unfold creatively. These three syntheses of rhythm are implicated in artistic processes. (shrink)

. Scientists, for the most part, want to get it right. However, the social structures that govern their work undermine that aim, and this leads to nonreplicable findings in many fields. Because the social structure of science is a decentralized system, it is difficult to intervene. In this article, I discuss how we might do so, focusing on self-corrective-labor schemes. First, I argue that we need to implement a scheme that makes replication work outcome independent, systematic, and sustainable. Second, I (...) use these three criteria to evaluate extant proposals, which place the responsibility for replication on original researchers, consumers of their research, students, or many labs. Third, on the basis of a philosophical analysis of the reward system of science and the benefits of the division of cognitive labor, I propose a scheme that satisfies the criteria better: the professional scheme. This scheme has two main components. First, the scientific community is organized into two groups: discovery researchers, who produce new findings, and confirmation researchers, whose primary function is to do confirmation work. Second, a distinct reward system is established for confirmation researchers so that their career advancement is separated from whether they obtain positive experimental results. (shrink)

In the Sophist Plato introduces a very peculiar character, the eleatic stranger who plays both for Theaetetus and for us the role of a perfect sophist. His terrific power simply comes of his refusal to understand the examples. He just requires his interlocutors that absolutely all what is to be understood by them must be explicitly said. And “all” means really all: even the most evident for everybody, all what is not necessary to say and perhaps is not possible either. (...) The eleatic visitor, in order to hunt the sophist whose role himself is playing, trays to say all indeed, even the most difficult: the meaning of words as being, not-being, same, other or similarity. In this way, the language shows oneself as a play of likeness and unlikeness. (shrink)

El objetivo de este artículo es dar cuenta de la conexión establecida por Aristóteles entre la stásis y la democracia en el Libro V de la Política. Condiciones básicas de ocurrencia de la stásis en una democracia son la existencia de una desigualdad elemental dentro de la ciudad, la acción de un demagogo que explota esta realidad, y la sensación de injusticia percibida por los pobres. La stásis en la democracia, según un análisis comprensivo de lo expuesto en la Política, (...) no lleva nunca a una situación políticamente mejor o más estable. (shrink)

There are two ways to approach political representation. We can view each type of representation or each site of representation – namely a representative actor or institution – on an individual basis and study its internal dynamics. Alternatively, we can look at how different forms of representation and representative actors and institutions interact in a system of representation. In this article, I develop the second view. I make three contributions to the theory of representation from systemic thinking. Methodologically, I explain (...) the contours of a systemic approach to political representation. Descriptively, I propose a definition of a system of representation that captures representative pluralism, distribution of representative work and different levels of representation. Normatively, I set criteria for judging the system of representation and its individual components with systemic criteria. (shrink)

RESUMEN En este artículo se analiza la caracterización de la obra de arte como un mapa de intensidad que propone Gilles Deleuze en su ensayo intitulado Lo que dicen los niños, recogido en el libro Crítica y clínica. El aspecto cartográfico del arte se vincula con el concepto de desterritorialización y el Cuerpo sin Órganos que desarrolla el filósofo, junto con Félix Guattarí, en Mil Mesetas. Así, el arte-cartografía representa el devenir-mundo del sujeto que transita el Cuerpo sin Órganos y (...) las diferencias intensivas que pueblan el desierto de la multiplicidad. Cada trayecto recorrido es descrito por un mapa artístico donde se plasman las haecceidades y los umbrales de paso de los flujos que penetran los cuerpos desorganizados. El mapa de intensidad sería la representación cartográfica del trayecto que recorre un sujeto inmerso en un espacio hodológico, siendo cada línea del mapa un viaje en un espacio intensivo. ABSTRACT In this paper the characterization of the work of art as a map of intensity, as proposed by Gilles Deleuze in his essay What the children say (gathered in Critique et clinique), will be analyzed. Art's cartographic aspect is linked to the concept of deterritorialization and the Body without Organs that the philosopher, along with Félix Guattarí, develops in Thousand Plateaus. Thus, the art-cartography represents the becoming-world of the subject that transits the Body-without-organs and the intensive differences that populate the desert of multiplicity. Each way travelled is descripted by an artistic map where the haecceities and the thresholds of flows that pierce through the disorganized bodies are portrayed. The map of intensity would be the cartographic representation of the haul travelled by a subject immersed in a hodologic space, being every line of the map a journey within an intensive space. (shrink)

In this paper we argue that defenders of Frankfurt-style counterexamples to the Principle of Alternative Possibilities do not need to construct a metaphysically possible scenario in which an agent is morally responsible despite lacking the ability to do otherwise. Rather, there is a weaker (but equally legitimate) sense in which Frankfurt-style counterexamples can succeed. All that's needed is the claim that the ability to do otherwise is no part of what grounds moral responsibility, when the agent is indeed morally responsible.

Entrevista com Luiz Felipe de Alencastro.

O artigo propõe uma interlocução entre o filósofo francês Michel Foucault e o filósofo norte-americano Richard Rorty. Apresenta a descrição que Rorty realizou do colega francês. Analisa essa leitura e oferece, a partir do próprio Foucault, uma interpretação alternativa, que aponta para algumas imprecisões cometidas por Rorty, em sua interpretação. Conclui com um comentário sobre a conversação proposta.