The Gamer's Dilemma challenges us to find a distinction between virtual murder and virtual pedophilia. Without such a distinction, we are forced to conclude that either both are morally acceptable or that both should be morally illicit. This paper argues that the best way to solve the dilemma is, in one sense, to dissolve it. The Gamer's Dilemma rests on a misunderstanding in the sense that it does not distinguish between the form of a simulation and its surface content. A (...) greater appreciation of the way structural features of a simulation affect subject experience will help us see why only simulations of murder and pedophilia generating virtually real experiences are likely to be seen as wrong. I argue that a simulation’s structural elements powerfully affect how subjects experience simulated content and hence is an important, and previously neglected, variable necessary to dissolve the Gamer's Dilemma. Properly understood, virtually real simulations of murder and pedophilia are both likely to be treated by players as morally wrong. Similarly, virtually unreal murder and pedophilia will be less likely to be judged as wrong. Subject judgments are thus consistent once a simulation’s structural variables are accounted for. The Gamer's Dilemma dissolves as a dilemma once we acknowledge these structural features of simulations and how they affect experience and moral judgment. (shrink)

In this book, Erick Raphael Jiménez examines Aristotle's concept of mind, a key concept in Aristotelian psychology, metaphysics, and epistemology. Drawing on a close analysis of De Anima, Jiménez argues that mind is neither disembodied nor innate, as has commonly been held, but an embodied ability that emerges from learning and discovery. Looking to Aristotle's metaphysics and epistemology, Jiménez argues that just as Aristotelian mind is not innate, intelligibility is not an innate feature of the objects of Aristotelian mind, (...) but an outcome of certain mental constructions that make those objects intelligible. Conversely, it is through these same mental constructions that thinkers become intelligent, or come to possess minds. Connecting this account to Aristotle's metaphysics and epistemology, Jiménez shows how this concept of mind fits within Aristotle's wider philosophy. His bold interpretation will interest a wide range of readers in ancient and later philosophy. (shrink)

In this article, we apply the literature on the ethics of choice-architecture (nudges) to the realm of virtual reality (VR) to point out ethical problems with using VR for empathy-based nudging. Specifically, we argue that VR simulations aiming to enhance empathic understanding of others via perspective-taking will almost always be unethical to develop or deploy. We argue that VR-based empathy enhancement not only faces traditional ethical concerns about nudge (autonomy, welfare, transparency), but also a variant of the semantic variance problem (...) that arises for intersectional perspective-taking. VR empathy simulations deceive and manipulate their users about their experiences. Despite their often laudable goals, such simulations confront significant ethical challenges. In light of these goals and challenges, we conclude by proposing that VR designers shift from designing simulations aimed at producing empathic perspective-taking to designing simulations aimed at generating sympathy. These simulations, we claim, can avoid the most serious ethical issues associated with VR nudges, semantic variance, and intersectionality. (shrink)

The notion of epistemic coherence is interpreted as involving not only consistency but also stability. The problem how to consolidate a belief system, i.e., revise it so that it becomes coherent, is studied axiomatically as well as in terms of set-theoretical constructions. Representation theorems are given for subtractive consolidation (where coherence is obtained by deleting beliefs) and additive consolidation (where coherence is obtained by adding beliefs).

From its origins, the philosophy of liberation has had both a critical and a creative aspect. The first seeks to critically examine domination, dependency, and the permanent effects of colonization. The second aims to create and re-create the liberation of peoples, developing and reconstituting ways of existing, imagining, thinking, and philosophizing that surpass colonial ways of existing, imagining, thinking, and philosophizing. Thus, for the philosophy of liberation, the liberation of peoples is distinguished from the notions of emancipation and freedom that (...) hide reality under processes of ideologization. An example of the latter is modernity’s notion of emancipation. In this paper, I propose to approach the critical and creative function of the philosophy of liberation from a childist lens in which not only the voices of children are considered, but also the adultist and modern vision of emancipation is overcome. This will be particularly important to continue the legacy of the philosophy of liberation, and its mission to criticize and create from the political and philosophical participation of the victims in the processes of ideologization. From this legacy the children are participants, who, by engaging in pedagogical practices of liberation, act as un pueblo, a collective political actor without age. of the latter is modernity’s notion of emancipation. In this paper, I propose to approach the critical and creative function of the philosophy of liberation from a childist lens in which not only the voices of children are considered, but also the adultist and modern vision of emancipation is overcome. This will be particularly important to continue the legacy of the philosophy of liberation, and its mission to criticize and create from the political and philosophical participation of the victims of the processes of ideologization. Of this legacy, the children are participants, who, by engaging in pedagogical practices of liberation, act as un pueblo, a collective political actor without age. (shrink)

In this paper, we argue that, under a specific set of circumstances, designing and employing certain kinds of virtual reality (VR) experiences can be unethical. After a general discussion of simulations and their ethical context, we begin our argu-ment by distinguishing between the experiences generated by different media (text, film, computer game simulation, and VR simulation), and argue that VR experiences offer an unprecedented degree of what we call “perspectival fidelity” that prior modes of simulation lack. Additionally, we argue that (...) when VR experiences couple this perspectival fidelity with what we call “context realism,” VR experiences have the ability to produce “virtually real experiences.” We claim that virtually real experiences generate ethical issues for VR technologies that are unique to the medium. Because subjects of these experiences treat them as if they were real, a higher degree of ethical scrutiny should be applied to any VR scenario with the potential to generate virtually real experiences. To mitigate this unique moral hazard, we propose and defend what we call “The Equivalence Principle.” This principle states that “if it would be wrong to allow subjects to have a certain experience in reality, then it would be wrong to allow subjects to have that experience in a virtually real setting.” We argue that such a principle, although limited in scope, should be part of the risk analysis conducted by any Institutional Review Boards, psychologists, empirically oriented philosophers, or game designers who are using VR technology in their work. (shrink)

Philosophy of Mental Illness The Philosophy of Mental Illness is an interdisciplinary field of study that combines views and methods from the philosophy of mind, psychology, neuroscience, and moral philosophy in order to analyze the nature of mental illness. Philosophers of mental illness are concerned with examining the ontological, epistemological, and normative issues arising from […].

Al aplicar la ética en la política se desvela un problema fundamental consistente entre su supuesta relación, llegando a entenderse como saberes opuestos, es preciso, pues, reflexionar en torno a su posible aplicación, o si, por el contrario, normatizar éticamente la política es imposible, utilizando la ayuda de métodos analíticos, deductivos e histórico-comparativos que sirvan de marco teórico. A causa de la negación ética en los procederes políticos surge una práctica política amoral, que mediante el sometimiento y la costumbre se (...) termina aceptando como algo políticamente normal, degenerando en una serie de problemas y creencias que imposibilitan cada vez más la aplicación de juicios morales a actuares políticos, es por ello que en la actualidad es normal pensar que lo único importante en la política es únicamente el fin, ignorando el daño que se pueda generar en el proceso. Sin embargo, la ética y política son acciones humanas, por lo tanto, se debe reflexionar sobre ellas con las herramientas brindadas por la ética política, aplicando juicios éticos y morales a los actuares inmediatos y prácticos encontrados en la política. (shrink)

In popular culture psychopaths are inaccurately portrayed as serial killers or homicidal maniacs. Most real-world psychopaths are neither killers nor maniacs. Psychologists currently understand psychopathy as an affective disorder that leads to repeated criminal and antisocial behavior. Counter to this prevailing view, I claim that psychopathy is not necessarily linked with criminal behavior. Successful psychopaths, an intriguing new category of psychopathic agent, support this conception of psychopathy. I then consider reactive attitude theories of moral responsibility. Within this tradition, psychopaths are (...) thought to be blameless as a result of their pronounced affective deficits. Psychopaths are considered morally blind because they lack the moral emotions that make us sensitive to moral reasons. I argue that, even if they are morally blind, psychopaths remain open to forms of blame stemming from non-moral reactive attitudes. These reactive attitudes remain appropriate because psychopaths can express hateful, disgusting, or contemptible non-moral values in their judgments. (shrink)

Teratogenesis poses a real problem for all those who wish to see the natural world as a success story, and this includes the Neoplatonists. On their view even ordinary biological reproduction is governed by principles ultimately derived from intelligible Forms. Thus, the generation of terata would seem to call into question the very efficacy of these intelligible principles in the sensible world, since these would seem to be cases in which matter has gotten the upper hand over the intelligible. Although (...) the corpus of surviving Neoplatonic works offers no systematic discussion of the problems surrounding teratology, it is possible to find a number of passages which deal with the explanation of terata. In this article these passages are collected and discussed. It is argued inter alia that, far from capitulating in the face of this putative evidence against the full efficacy of intelligible causes in the world, the Neoplatonists managed to use these phenomena to the advantage of their own views. (shrink)

El presente trabajo, expone los resultados de una investigación sobre la apropiación y desarrollo de saberes docentes del profesorado novel durante sus primeras experiencias de ejercicio profesional en el estado de Sinaloa (México). Las evidencias, permitieron advertir un ambiente alterno de inserción que aportaba saberes constreñidos por un contexto delincuencial endémico de comunidades afectadas por el narcotráfico. De ahí que el posicionamiento teórico atendió las relaciones sociales de violencia y poder ante su valor epistémico re-significante del efecto choque con la (...) realidad, propio de esta etapa donde se experimenta una incipiente socialización profesional. La metodología fue de naturaleza cualitativa con sustento en la etnosociología y la entrevista de tipo relato de vida, recuperando las vivencias de 70 profesores nóveles elegidos mediante una muestra no probabilística, caso típico-ideal. Los resultados se agruparon, según sus recurrencias, en cuatro dimensiones jerárquicas: 1) personal, 2) escolar, 3) comunitaria y 4) delincuencial, acorde con su nivel de afectación. Entre las conclusiones, se advierte que la inserción del profesor novel inmersa en un ambiente dominado por la subcultura del narcotráfico, transfigura el aprendizaje de la profesión con saberes docentes específicos y utilizables para sobrevivir esta contingencia dada su influencia intra e inter-áulica. (shrink)

In Ennead II.1 (40) Plotinus is primarily concerned to argue for the everlastingness of the universe, the heavens, and the heavenly bodies as individual substances. Here he must grapple both with the philosophical issue of personal identity through time and with the rich tradition of cosmology which pitted the Platonists against the Aristotelians and Stoics. What results is a historically informed cosmological sketch explaining the constitution of the heavens as well as sublunar and celestial motion. This book contains an extensive (...) introduction aimed at providing the necessary background in Platonic, Aristotelian, and Stoic cosmology, the text itself, and a line-by-line commentary designed to elucidate its philosophical, philological and historical details. (shrink)

Section 1 contains a survey of options in constructing a formal system of dialogue rules. The distinction between material and formal systems is discussed (section 1.1). It is stressed that the material systems are, in several senses, formal as well. In section 1.2 variants as to language form (choices of logical constants and logical rules) are pointed out. Section 1.3 is concerned with options as to initial positions and the permissibility of attacks on elementary statements. The problem of ending a (...) dialogue, and of infinite dialogues, is treated in section 1.4. Other options, e.g., as to the number of attacks allowed with respect to each statement, are listed in section 1.5. Section 1.6 explains the concept of a chain of arguments.From section 2 onward four types of dialectic systems are picked out for closer study: D, E, Di and Ei. After a preliminary section on dialogue sequents and winning strategies, the equivalence of derivability in intuitionistic logic and the existence of a winning strategy (for the Proponent) on the strength of Ei is shown by simple inductive proofs. (shrink)

Après avoir rappelé ce que Guattari doit au travail théorique de l’américain Gregory Bateson et des argentins Varela et Maturana, l’auteur souligne que pour ces auteurs, il ne s’agit pas de s’adapter à la transformation des systèmes mais de co-évoluer avec eux. Notre survie sur cette planète n’est pas seulement menacée par les atteintes à l’environnement, mais par une dégénérescence du tissu de la solidarité sociale et des modes de vie psychique, qui doivent littéralement être réinventés. Le changement est un (...) processus qui touche chaque fragment subconscient préindividuel, chaque personne, chaque famille, chaque localité, chaque groupe, chaque classe, chaque tribu, chaque public, jusqu’aux niveaux internationaux, avec des lignes transversales qui s’entrecroisent en de multiples réseaux. La bifurcation et l’émergence, autrefois connues sous le nom de révolution, se sont toujours produites lorsque des micro-révolutions ont pu coalescer en nouveaux pôles de valorisation. Guattari tente d’articuler les trois écologies, environnementale, sociale et mentale, en relation les unes avec les autres de manière inséparable, mais aussi comme des domaines autonomes livrés à leurs modes uniques, sans jamais permettre à l’un de dominer et de mettre en danger les autres. (shrink)

O presente artigo pretende discutir a transformação, proposta por Hegel, da noção kantiana de liberdade como autonomia no paradigma do reconhecimento recíproco. Na primeira seção, vou retomar alguns pontos da Fundamentação que vêm sendo interpretados como conduzindo a paradoxos na concepção de autonomia (1). Em seguida, pretendo recordar esquematicamente a interpretação proposta por Loparic acerca do ‘fato da razão’, procurando especificar aí uma solução semântica para o problema da normatividade embasada na autonomia (2). Na terceira seção, a intenção é fazer (...) uma comparação entre a interpretação semântica do sentimento de respeito com as heterodoxas propostas, desenvolvidas recentemente por Honneth e Brandom, de uma interpretação intersubjetivista dessa noção, tentando avaliar a partir disso que tipo de dificuldade uma concepção pragmática de normatividade teria de resolver (3). Em seguida, o objetivo é expor, de maneira bastante esquemática, o modo como Fichte articula a transformação do conceito de respeito em termos da noção, formulada por ele, de reconhecimento recíproco (4). Finalmente, nas partes conclusivas, pretendo reconstruir a interpretação, proposta por Brandom, para a transformação do modelo de normatividade baseado na autonomia naquele baseado no reconhecimento, ponderando aí motivos tanto epistêmicos quanto práticos de radicalização pragmática da semântica kantiana (5). Palavras-chave: G.W.F Hegel; I. Kant; J. G. Fichte; Reconhecimento; Autonomia. From Semantics to Pragmatics: Kant, Hegel and the Debate surrounding Normativity Abstract: This article aims to discuss the transformation, proposed by Hegel, of the Kantian notion of freedom as autonomy into the paradigm of reciprocal recognition. In the first section, I will return to some points of the Groundwork that have been interpreted as leading to paradoxes in the conception of autonomy (1). Next, I intend to schematically recall the interpretation proposed by Loparic about the 'fact of reason', seeking to specify the semantic solution to the problem of normativity based on autonomy (2). In the third section, the intention is to make a comparison between the semantic interpretation of the feeling of respect with the heterodox proposals, recently developed by Honneth and Brandom, of an intersubjectivist interpretation of this notion, trying to evaluate from this what type of difficulty a pragmatic conception of normativity would have to resolve (3). In the following section, the aim is to present, in a rather schematic manner, the way in which Fichte articulates the transformation of the concept of respect in terms of the notion, formulated by him, of reciprocal recognition (4). Finally, in the concluding parts, I intend to reconstruct the interpretation, proposed by Brandom, for the transformation of the model of normativity based on autonomy into that articulated in terms of recognition, considering both epistemic and practical reasons for the pragmatic radicalization of Kantian semantics (5). Keywords: G.W.F Hegel; I. Kant; J. G. Fichte; Recognition; Autonomy. De la semántica a la pragmática: Kant, Hegel y el debate sobre la normatividade Resumen: Este artículo pretende discutir la transformación, propuesta por Hegel, de la noción kantiana de libertad como autonomía en el paradigma del reconocimiento recíproco. En la primera sección, revisaré algunos puntos de la Fundación que se han interpretado como conducentes a paradojas en la concepción de autonomía (1). A continuación, pretendo recordar esquemáticamente la interpretación propuesta por Loparic sobre el “hecho de la razón”, buscando especificar allí una solución semántica al problema de la normatividad basada en la autonomía (2). En el tercer apartado, se pretende hacer una comparación entre la interpretación semántica del sentimiento de respeto con las propuestas heterodoxas, recientemente desarrolladas por Honneth y Brandom, de una interpretación intersubjetivista de esta noción, tratando de evaluar a partir de ésta qué tipo de dificultad una concepción pragmática de la normatividad tendría que resolver (3). En la siguiente parte, el objetivo es exponer, de manera muy esquemática, la manera en que Fichte articula la transformación del concepto de respeto en términos de la noción, formulada por él, de reconocimiento recíproco (4). Finalmente, en las partes finales, pretendo reconstruir la interpretación propuesta por Brandom para la transformación del modelo de normatividad basado en la autonomía en uno basado en el reconocimiento, considerando razones tanto epistémicas como prácticas para la radicalización pragmática de la semántica kantiana (5). Palabras clave: G.W.F Hegel; I. Kant; JG Fichte; Reconocimiento; Autonomía. Data de registro: 19/08/2024 Data de aceite: 25/09/2024. (shrink)

En este texto se exponen las características principales de las traducciones deHölderlin y su relación con la obra literaria y la vida personal del autor alemán.Se reconoce el proceso de reinterpretación y de adaptación de las obras clásicasa la luz del periodo de conformación de la unidad y la identidad nacionalesalemanas.

David Foster Wallace was genuinely troubled by what he perceived to be a serious incongruity in the mental lives of elite athletes. To perform with grace and beauty, elite athletes must be ‘geniuses,’ yet in conversation and prose these same athletes often exhibit such vapidity and banality that he was tempted to simply write them off as unintelligent or worse. In response to this puzzle, Wallace developed different philosophical conceptions of the elite athlete aimed at bridging the gap between genius (...) and dumb jock. For Wallace, this was an exercise designed to help him live a more compassionate life. (shrink)

The concept of the world soul is difficult to understand in large part because over the course of history it has been invoked to very different ends and within the frameworks of very different philosophical systems, with very different concepts of the world soul emerging as a result. This volume brings together eleven chapters by leading philosophers in their respective fields that collectively explore the various ways in which this concept has been understood and employed, covering the following philosophical areas: (...) Platonism, Stoicism, Medieval, Indian (Vedāntic), Kabbalah, Renaissance, Early Modern, German Romanticism, German Idealism, American Transcendentalism, and contemporary quantum mechanics and panpsychism theories. In addition, short reflections illuminate the impact the concept of the world soul has had on a small selection of areas outside of philosophy: harmony, biology (spontaneous generation), the music of Henry Purcell, psychoanalysis, and Gaia theories. (shrink)

Antipsychotic medications are sometimes imposed on psychiatric patients deemed dangerous to themselves and others. This is based on the assumption that treatment is safe and effective, and that recovery depends on biological adjustment. Under new laws, patients can be required to remain on these medications after leaving hospitals. However, survivors attest that forced treatment used as a restraint can feel like torture, while the consequences of withdrawal can also be severe.

O artigo pretende revisitar a interpretação hegeliana dos Fundamentos do DireitoNatural de Fichte, não propriamente seus elementos críticos, presentes na Differenzschrifte no Naturrechtaufsatz, mas antes a possibilidade de uma assimilação positiva. Em primeirolugar, oferecemos uma interpretação da passagem entre os §3 e §4 da obra de Fichte, entrea discussão da Aufforderung e a dedução do reconhecimento jurídico, que procura articulálacomo interface entre educação e direito. Na segunda parte, procuramos revelar o panode fundo “histórico-espiritual” que permite considerar, no jovem Hegel, um (...) embate entreformas inclusivas e excludentes de intersubjetividade. Na terceira parte, o objetivo éconsiderar a relação entre a eticidade, enquanto Einssein do universal e do singular, o direitoe a educação. Finalmente, pretende-se mostrar que a assimilação positiva de Fichte porHegel pode ser visualizada na articulação entre formas excludente e participativa de intersubjetividadeno conceito de eticidade natural do System der Sittlichkeit, a qual sugere umamediação entre amor e direito oferecida pela formação. (shrink)

This book configures a consistent epistemology of biolaw that distinguishes itself from bioethics and from a mere set of international instruments on the regulation of biomedical practices. Such orthodox intellection has prevented biolaw from being understood as a new branch of law with legally binding force, which has certainly dwindled its epistemological density. Hence, this is a revolutionary book as it seeks to deconstruct the history of biolaw and its oblique epistemologies, which means not accepting perennial axioms, and not seeing (...) paradigms where only anachronism and anomaly still exist. It is a book aimed at validity, but also at solidity because the truth of biolaw has never been told before. In that sense, it is also a revealing text. The book shapes biolaw as an independent and compelling branch of law, with a legally binding scope, which boosts the effectiveness of new deliberative models for legal sciences, as well as it utterly reinforces hermeneutical and epistemological approaches, in tune with the complexity of disturbing legal scenarios created by biomedical sciences’ latest applications. This work adeptly addresses the origins of the European biolaw and its connections with American bioethics. It also analyses different biolaw’s epistemologies historically developed both in Europe and in the United States, to finally offer a new conception of biolaw as a new branch of law, by exploring its theoretical and practical atmospheres to avoid muddle and uncertainty when applied in biomedical settings. This book is suitable for academics and students of biolaw, law, bioethics, and biomedical research, as well as for professionals in higher education institutions, courts, the biomedical industry, and pharmacological companies. (shrink)

Plato presents a hierarchy of five cities, each representing a structural arrangement of the soul. The timocratic soul, characterized by its governance by spirit and its consequent desire for esteem and aversion to shame, is ranked as the second-best kind of soul, though this should strike us as surprising since the timocratic figure would seem to be duplicitous, intellectually passive, and at the mercy of the fortuitous opinions of others. This timocrat's position thus raises problems concerning the intrinsic value of (...) the spirited part of the soul, problems that are best solved by comparing the auxiliary to the timocrat, both of whom represent different forms of second-best morality. A lengthy discussion of the early education's effect on the spirited part shows how the auxiliary represents the best kind of moral agent that the second-best nature (silver-souled individuals) can develop into. This is because the early education ensures that the auxiliary and the philosopher share the same basic structure of soul, with reason being in control of each, though the auxiliary's natural deficiencies create some limitations in terms of his or her moral self-sufficiency. The timocrat by contrast represents the second-best kind of moral agent that the best nature (gold-souled individuals) can develop into. The timocrat is morally inferior to the auxiliary and seems to embody Homeric shame-culture. Plato is critical of this approach to morality, but the timocrat justifiably occupies the second position in the hierarchy on account of his or her concern for the opinions of others. CiteULike Connotea Del.icio.us Digg Reddit Technorati What's this? (shrink)

A virtual reality module that incorporates a training room (for subjects to become accommodated to virtual environments) and VR translations of Philippa Foot's Trolley Problem and Judith Thomson's Violinist thought experiment. -/- These modules are free to use for classroom or research/x-phi purposes. This set of modules is optimized for the HTC Vive. If you have an Oculus Rift, please see our VR modules optimized for the rift. -/- *Requires an HTC Vive and VR capable computer. To access the simulation, (...) uncompress the .zip folder and run the executable (.exe) file. (shrink)

Porphyry's account of the nature of seeds can shed light on some less appreciated details of Neoplatonic psychology, in particular on the interaction between individual souls. The process of producing the seed and the conception of the seed offer a physical instantiation of procession and reversion, activities that are central to Neoplatonic metaphysics. In an act analogous to procession, the seed is produced by the father's nature, and as such it is ontologically inferior to the father's nature. Thus, the seed (...) does not strictly speaking contain a full-fledged vegetative soul. Rather, it acquires its vegetative soul only while it is being actualized by an actual vegetative soul. This actualization takes place primarily at conception, where the seed as it were reverts back and becomes obedient to the mother's nature, but continues through the period of gestation. In this way, Porphyry can account both for maternal resemblance and for ideoplasty. He uses the Stoic language of complete blending to describe the mother's relation to the seed and embryo, and this reveals that he thinks of individuals as having their own unique individual natures (as opposed to sharing in a single universal nature). In the course of developing this theory, Porphyry makes significant revisions to his philosophical predecessors' views in both embryology and botany. He revises Aristotle's verdict on the relative importance of the female in generation as well as Theophrastus' explanation of the biological mechanics of grafting. Although Plotinus nowhere addresses embryology in the same detail as Porphyry does, we can conclude from his remarks on seeds and plants that his own views were similar to those of his student. (shrink)

I argue that psychopathy undermines three common assumptions typically invoked in favor of moderate reasons responsive theories of moral responsibility. First, I propose a theory of psychopathic agency and claim that psychopathic agency suggests that the systems underlying receptivity to reason bifurcate into at least two sub-systems of receptivity. Next, I claim that the bifurcation of systems for receptivity suggests that reactivity is not “all of a piece” but that it too decomposes into at least two subsystems. Lastly, I argue (...) that prior attempts by Fischer and Ravizza to address these concerns contain an appeal to internalism. Since Fischer and Ravizza want their theory to remain agnostic about the nature of reasons for action, this appeal to internalism is problematic for their view. I close by suggesting that if we are to make sense of when and why psychopaths are responsible then a mechanism-based theory of responsibility must be able to explain how different systems of receptivity and reactivity come together to constitute a single mechanism that grounds responsibility ascriptions for action and they must do so without tacitly appealing to implausible forms of internalism about reasons for action. (shrink)

Résumé Pour parler vulgairement l’alcoolique a un problème avec le monde et avec l’altérité en raison de sa double figure : il est familier et étrange, toujours ailleurs. Autrement dit, c’est son problème d’identité ou le fait de « rester soi-même » (ipséité) qui est ici questionné car on ne doute pas qu’il est mais on ne sait plus ce qu’il est lorsqu’il boit. Le problème du soi chez l’alcoolique est un problème central lorsque nous envisageons le boire ou l’alcoolisme. (...) Il sera abordé ici dans sa dimension anthropologique, philosophique et clinique. Nous verrons en chemin que nous serons confrontés à une forme de limite qui interroge la place du soignant et la notion de thérapeute. C’est de notre place de soignant que nous parlons. (shrink)

Mais do que nunca, pensar em comunicação significa pensar em imagens. Já se repetiu exaustivamente que vivemos em uma cultura imagética, marcada pela crescente proliferação de telas e tecnologias de produção audiovisual. E se passamos de regimes analógicos para digitais, isso só fez aumentar a vitalidade da imagem e multiplicar suas potencialidades. Nesse sentido, o presente número de Logos nos oferece uma amostragem da riqueza que também podemos encontrar hoje no campo das pesquisas sobre o audiovisual. O crescimento da pós-graduação (...) em comunicação no Brasil parece apontar para um futuro promissor em termos de exploração das artes e formas de comunicação audiovisuais. Os artigos aqui reunidos dão igualmente prova da força e da amplitude desse campo, congregando temáticas tão diversas quanto a relação entre o espectador e o documentário ou a cinefilia como forma de consumo contemporâneo. Ocorre que o audiovisual não é apenas um domínio de pesquisa de crescente popularidade na academia, senão também uma das mais poderosas expressões criativas e comunicacionais do homem, capaz de despertar as paixões mais intensas. Isso porque, desde sua origem, as tecnologias audiovisuais sempre se caracterizaram como artes do espanto e do maravilhamento. Numa das lembrança mais marcantes da minha infância, ainda consigo me ver na entrada de um dos belos cinemas da Tijuca (hoje inteiramente desaparecidos, mas tema do cativante estudo histórico de Talitha Ferraz) enquanto espero minha mãe convencer o lanterninha de que tenho mesmo 10 anos de idade – o mínimo exigido para poder assistir à 2001, uma Odisséia no Espaço , obra prima de Stanley Kubrick. Saí do filme sem entender grande coisa, mas inteiramente seduzido pelas impressionantes imagens do vasto espaço sideral e pela sedutora musica de Richard Strauss. Desde esse dia, o cinema se tornou, para mim, uma espécie de religião sem deus (ou com muitos deuses). Nessa cultura das telas em que hoje habitamos, as imagens parecem ter adquirido vida própria. Elas estão em toda parte, conferindo ao mundo certo sabor de permanente fantasmagoria. Aliás, tem sido um tema constante do pensamento apocalíptico esse processo de virtualização da realidade por efeito da multiplicação das imagens eletrônicas. Mas no fundo sabemos que nunca houve para o homem uma realidade que não fosse constituída por imagens. E as fantasmagorias, boas ou ruins, são aquilo que nos oferece suporte e sustentação para um mundo que, de outro modo, provavelmente se encontraria muito mais esvaziado de sentido. Se Edgar Morin inicia seu livro Le Cinema, ou l’Homme Imaginaire com a menção a duas grandes tecnologias legadas a nós pelo século XIX – o cinema e a aviação – é também porque as imagens nos transportam a outros mundos, nos alçam em vôos da imaginação e do pensamento. Da fotografia à arte digital, do televisão ao político, os artigos que reunimos neste numero de Logos compartilham, de diferentes modos, desse sentido de maravilhamento com as imagens. Afinal, elas acrescentam ao mundo uma dimensão suplementar de sentido. Mesmo o extraordinário impacto das imagens digitais, percebido com clareza no êxito de blockbusters tecnológicos como o recente Avatar , de James Cameron, não alteraram esse dado básico de nossa experiência com o audiovisual. De certo modo, é como se estivéssemos ainda nos sentando na sala escura para nos maravilharmos com a ilusão do movimento, lado a lado com os espectadores dos primeiros filmes dos Lumière e de Méliès. Mesmo a pesquisa e a investigação critica do audiovisual não podem furtar-se inteiramente dessa sensação de espanto com as imagens. Um saber que não é temperado pela paixão não tem sentido de existir. E sem uma pincelada de olhar infantil, o que nos poderia ensinar de sempre novo nossa curiosidade com o mundo e nossas estratégias de representá-lo? (shrink)

Resumo: Propõe-se uma leitura de três episódios da Odisseia, nos quais há o uso de um phármakon. São Helena, Circe e Hermes as personagens que administram as phármaka. Trata-se de leitura: 1) vinculada a um projeto: o levantamento e a interpretação de discursos que se distanciem e/ou questionem a perspectiva da “guerra às drogas”, algo como um projeto de extração de elementos textuais que possam servir como ferramentas teóricas, na construção de uma perspectiva menos mortífera em relação às substâncias; 2) (...) guiada por três princípios, os quais podem ser ditos anticoloniais e antirracistas. Leitura centrada no phármakon, mas que o articula à comida floral dos lotófagos e à relação de xenía; dela, apresenta-se a proposta segundo a qual, no texto homérico, há a valorização de algo que pode ser chamado de multivalência.: The aim of this paper is to analyze three episodes of the Odyssey in which a pharmakon is used. Helen, Circe and Hermes are the characters that administer the pharmaka. This analysis is linked to a project - the survey of discourses that distance themselves and/or question the perspective of the “war on drugs”, a project that aims to extract textual elements that can serve as tools of thought in the construction of a less deadly path in relation to substances - and guided by three principles - which can be called anti-colonial and anti-racist. From this focus, centered on the pharmakon, also articulating it to the floral food of the lotophagi and the relationship of xenia, a thesis is put forward according to which, in the Homeric texts, one can find something that can be called multivalence. (shrink)

You've seen the memes and quotes everywhere-from Reddit to TikTok-but what is stoicism really about? Stoicism 101 teaches you everything you need to know about this influential philosophy-from its key figures (including Epictetus, Seneca the Younger, and Marcus Aurelius), to its key principles (virtue, mindfulness, and the dichotomy of control). This easy-to-read guide uses engaging, straightforward lessons to teach you all the important stoic concepts. Whether you are new to stoicism or have been studying it for some time, in this (...) book you'll find quick, thorough, easy-to-understand explanations of stoic philosophies and practices such as mastering desires and emotions, cultivating character and virtue, learning self-acceptance, dealing with criticism and adversity, practical exercises for achieving happiness, and more. (shrink)

Este trabajo tiene como objetivo analizar los elementos y articulaciones de un imaginario conspirativo presente en el documental "Pátria Educadora", producido por el canal de streaming Brasil Paralelo. Mi hipótesis principal es que este imaginario debe ser investigado no sólo en el nivel semántico de los significados producidos en el discurso audiovisual, sino también en la dimensión de las atmósferas que actúan como adjuntos a este discurso. Se propone que este análisis tenga lugar en la interfaz entre los campos de (...) los estudios políticos, teorías del afecto y las tecnologías de la comunicación. (shrink)

RESUMO: Gostaria aqui de contribuir tanto à compreensão das concepções de Hegel acerca da linguagem quanto para uma apreciação da interlocução entre essas concepções e alguns desenvolvimentos na filosofia pós-hegeliana. O tema mais geral consiste em evidenciar os esforços de Hegel para estabelecer uma relação intrínseca entre experiência e linguagem. Primeiramente, tomando como ponto de partida questões diretivas da epistemologia moderna, gostaria de compreender traços da concepção hegeliana de linguagem no contexto de uma tematização intersubjetivista da validade objetiva. Em segundo (...) lugar, gostaria de refletir sobre a relação entre metafísica inferencial e cognição. Finalmente, depois de tentar respaldar a tese de que Hegel antecipa a questão de uma tensão entre o gramatical e a historicidade do léxico, mostro como a conexão entre a guinada ontológica na hermenêutica e a doutrina hegeliana da sentença especulativa conduz à experiência do inacabamento linguístico do sentido poético. ABSTRACT: This paper attempts to examine Hegel's comprehension of language and evaluate its relation to some themes in contemporary philosophy. The main purpose consists in pointing out Hegel's attempt to account for the linguistic structure of experience. To begin with, I consider Hegel's comprehension of language in an epistemological context as an effort to ground intersubjective justification of objective validity. Then I discuss the relation between cognition and inferential metaphysics. Finally, after arguing that Hegel anticipates the tension between grammar and lexical historicity, I attempt to show how the connection between the ontological turn in hermeneutics and Hegel's idea of the "speculative sentence" leads to the experience of the unfinishedness of poetic meaning. (shrink)

The paper aims at considering Hegel’s concept of right, as it is presented in the Philosophy of Spirit (1805/06). First I attempt to reconstruct the intersubjective ties which ground the development of Hegel’s concept of right in the above-mentioned project of system. Then I present my interpretation for Hegel’s attempt to reformulate the “naturalistic” premises of the contractualist tradition. As it will be shown, my interpretation differs considerably from that defended by Axel Honneth. Finally the paper attempts to compare the (...) discussion of the concept of right in Philosophy of Spirit (1805/06) with the Philosophy of Right (1821). (shrink)

El autor realiza un paseo por la experiencia artística como creador y amador del arte. Recorre sus impresiones e influencias juveniles, de cómo se aprende arte del paseo por la vida, narra su pasión por formas de arte como el haikú japonés, describe el arte como “todo lo que expresa frescura vital con cierta belleza u horror iluminado por un halo estético”, y roza la Rosa del Ser esencial, entrando al tema de la Esencia, postulando que las obras de arte (...) tocan de algún modo misterioso espacios esenciales del ser humano, constituyendo un ejercicio de libertad. (shrink)

This article criticizes what it calls perspectival thought experiments, which require subjects to mentally simulate a perspective before making judgments from within it. Examples include Judith Thomson's violinist analogy, Philippa Foot's trolley problem, and Bernard Williams's Jim case. The article argues that advances in the philosophical and psychological study of empathy suggest that the simulative capacities required by perspectival thought experiments are all but impossible. These thought experiments require agents to consciously simulate necessarily unconscious features of subjectivity. To complete these (...) experiments subjects must deploy theory-theoretical frameworks to predict what they think they would do. These outputs, however, systematically mislead subjects and are highly prone to error. They are of negligible probative value, and this bodes poorly for their continued use. The article ends with two suggestions. First, many thought experiments are not problematically perspectival. Second, it should be possible to carry out “in-their-shoes” perspectival thought experiments by off-loading simulations onto virtual environments into which philosophers place subjects. (shrink)