El escrito intenta desarrollar el papel que jugaría el sentimiento en la fundamentalidad en Zubiri, lo que se expresa en diversas actitudes ante el problema de Dios. Proponemos que el sentimiento permite, por una parte, dirigir la creación de diversas posibilidades de realización a través de juicios de valor. Dirige, en cierto modo, la búsqueda de estas diversas actitudes. Por otra parte, permite la «probación» o experiencia de los esbozos de esas actitudes. Por ejemplo, la experiencia negativa de una determinada (...) concepción de Dios es condicionada no sólo por aspectos intelectivos sino de sentimiento. Damos algunos ejemplos de ello sacados de la vida de algunos filósofos. (shrink)

This study aimed to investigate whether the ordinal judgments of high math-anxious and low math-anxious individuals differ. Two groups of 20 participants with extreme scores on the Shortened Mathematics Anxiety Rating Scale had to decide whether a triplet of numbers was presented in ascending order. Triplets could contain one-digit or two-digit numbers and be formed by consecutive numbers, numbers with a constant distance of two or three or numbers with variable distances between them. All these triplets were also presented unordered: (...) sequence order in these trials could be broken at the second or third number. A reverse distance effect of equal size was found in both anxiety groups. However, HMA participants made more judgment errors than their LMA peers when they judged one-digit counting ordered triplets. This effect was related to worse performance of HMA individuals on a symmetry span test and might be related to group differences on working memory. Importantly, HMAs were less accurate than LMA participants at rejecting unordered D2 sequences. This result is interpreted in terms of worse cognitive flexibility in HMA individuals. (shrink)

Bioethics, Volume 36, Issue 5, Page 486-493, June 2022.

This paper outlines a theory and computer implementation of causal meanings and reasoning. The meanings depend on possibilities, and there are four weak causal relations: A causes B, A prevents B, A allows B, and A allows not‐B, and two stronger relations of cause and prevention. Thus, A causes B corresponds to three possibilities: A and B, not‐A and B, and not‐A and not‐B, with the temporal constraint that B does not precede A; and the stronger relation conveys only the (...) first and last of these possibilities. Individuals represent these relations in mental models of what is true in the various possibilities. The theory predicts a number of phenomena, and, contrary to many accounts, it implies that the meaning of causation is not probabilistic, differs from the meaning of enabling conditions, and does not depend on causal powers or mechanisms. The theory also implies that causal deductions do not depend on schemas or rules. (shrink)

El estudio de la etnicidad ha presentado tradicionalmente una serie de dificultades. La razón última de ello estriba en la naturaleza dinámica y difusa de las identidades sociales. Este artículo reconstruye el origen intelectual de tales dificultades y la importancia de la idea de contingencia para una consideración normativa de la etnicidad. Tras repasar los principales modelos de ciudadanía moderna, el texto analiza el papel de los inmigrantes en la estructura de derechos civiles y concluye con una reflexión sobre las (...) posibilidades abiertas en la sociedad española para un modelo pluralista de integración. (shrink)

Um livro, uma criança, uma escritora louca, uma língua sem tradução literal: os sentidos descentram-se de um significado despótico. Todos são estrangeiros a todos. Não existe uma figura única do ser estrangeiro. Há, aí, uma condição poética. Aprender é traduzir: viver a irredutibilidade de ser outro. Indefinidamente. Desde um gesto pelo qual a educação se desenha na forma de interrogação das condições de im-possibilidade de leitura e de escrita da vida. Aprender faz-se no gesto de sobreviver, resistir, criar na experiência (...) de uma linguagem no entre-dois. (shrink)

Este trabalho visa contribuir para o entendimento do conceito de inteligência artificial - IA, e estagio atual de desenvolvimento. Hoje esse campo do conhecimento se desenvolve muito rapidamente e existe ainda pouca massa crítica para o exercicio de ideias muito consolidadas. Nesse sentido observar experiências que usam de alguma forma inteligência artificial pode ser de utilidade. Para o exame dessas experiências este trabalho vai se concentrar na área de aplicação do planejamento de cidades e comunidades urbanas, incluindo o modelo baseado (...) no uso de extensas bases de dados característica central dos projetos de IA e do que segue denominado de cidades inteligentes. Por outro lado, a apreensão gerada em torno da IA generativa com a possibilidade de desenvolvimentos sem controle pode conduzir ao uso do principio da precaução como forma de deter avanços muito acelerados em um caminho desconhecido em especial sobre as consequências para os seres humanos. A implementação desse princípio se daria a partir de um debate público sobre definição de objetivos e necessidade de monitoramento para uma possível regulação. O debate público sobre IA refletiria as possibilidades da esfera pública política e a luta hoje em defesa da democracia em um mundo dominado pelo uso de dados de forma privada pelas big techs. Por fim conclui com um breve exame sobre a situação brasileira e o uso de bases públicas de registros administrativos no campo da Inteligência Artificial. (shrink)

O objetivo deste trabalho é o de examinar processos de exclusão e expulsão que vem se ampliando nos diversos aspectos da vida sob as condições atuais do neoliberalismo e como se manifesta na ocupação/desocupação do território, no papel da informação nesse processo e como as alterações das condições tanto da ocupação da terra quanto de produção e uso da informação impostas podem resultar na expulsão de moradores e na exclusão de usuários. Este trabalho também aponta possibilidades de surgimento de condições (...) alternativas por meio da construção de contraracionalidades na constituição de uma esfera pública política e democrática. Elaborei 7 Notas. (shrink)

The sociocultural landscape of contemporaneity can be represented as a porous inhomogeneous space consisting of border zones. These zones, understood by P. Galison as “local coordination of beliefs and actions,” can be deployed due to already existing conditions, for example, a project may arise at a university. However, such zones do not create sustainable social configurations and infrastructures associated with new areas of knowledge. In this article, we expand the concept of trading zones and call them zones requiring local ontologies (...) that arise on the border between different knowledge and imagination systems and, in turn, require their own infrastructure. This approach supports the view on humanities not as “pre-packaged” knowledge, but as special “technique” forming local ontologies. For a humanities-as-technique to emerge, it is necessary that two or more systems of knowledge coincide in time and form an intermediate zone, on the basis of which some local ontology can unfold. Thus, for example, when combining contemporary philosophy and contemporary mathematics, new images of knowledge emerge. Humanities-as-technique are considered as the basis for the establishment of trading zones, which are understood as local ontologies. We also propose a system of concepts that can be used to describe and construct these trading zones on the territory of the humanities in a techno-oriented cultural environment. (shrink)

El concepto de “maquinación” (Machenschaft) ocupa un lugar central en la obra de Heidegger durante el período comprendido entre 1936 y 1940. En su análisis de la esencia de la época moderna, el filósofo checo de orientación marxista Karel Kosík se apropia de importantes elementos conceptuales procedentes de esta etapa del pensamiento de Heidegger. En concreto, emplea nociones análogas a la de “maquinación”, como “sistema de manipulabilidad”. Ponemos de relieve las semejanzas y puntos de fricción en la descripción de la (...) esencia de la época moderna de ambos pensadores, así como sus respectivas propuestas para poner coto a la primacía técnica y al pensamiento calculador y las resonancias políticas derivadas de sus análisis. (shrink)

Politická reflexia uskutočňovaná v akademických kruhoch predstavuje rad vlastných charakteristík v porovnaní s inými druhmi intelektuálnej činnosti. Nejde len o j e j viac-menej prirodzené preniknutie do domácich mocenských vzťahov, ale o mimoriadnu citlivosť j e j obsahu a rozvoja na spoločenské a politické podmienky inštitucionálneho kontextu. O politickej kultúre krajiny sa môžeme naučiť veľa práve na základe analýzy toho, o čom j e j intelektuáli diskutujú - a o čom nediskutujú, ako aj o teoretických nástrojoch, ktoré pritom využívajú.

In Rita Charon's account of narrative medicine, empathy seems to be an essential element of the clinical relationship. However, empathy has not received much attention, which I believe is problematic. First, I show that not only is there no clear definition of what empathy is, but that this conceptual gap creates ambiguity about its role in the practice of narrative medicine. Second, I argue that certain passages in Charon's work seem to implicitly characterize empathy as a combination of cognitive empathy, (...) affective empathy, and sympathy, and that its inclusion in the practice of narrative medicine can be problematic. Third, following Dan Zahavi, I argue that a phenomenological account of empathy not only seems most compatible with the practices, values, and theoretical framework of narrative medicine, but is also capable of resolving the problems posed by alternative definitions of empathy and the ambiguity about the role of empathy in narrative medicine. (shrink)

In this paper we ask whether the two-factor theory of delusions is compatible with two claims, that delusions are pathological and that delusions are adaptive. We concentrate on two recent and influential models of the two-factor theory: the one proposed by Max Coltheart, Peter Menzies and John Sutton (2010) and the one developed by Ryan McKay (2012). The models converge on the nature of Factor 1 but diverge about the nature of Factor 2. The differences between the two models are (...) reflected in different accounts of the pathological and adaptive nature of delusions. We will explore such differences, considering naturalist and normativist accounts of the pathological and focusing on judgements of adaptiveness that are informed by the shear-pin hypothesis (McKay and Dennett 2009). After reaching our conclusions about the two models, we draw more general implications for the status of delusions within two-factor theories. Are there good grounds to claim that delusions are pathological? Are delusions ever adaptive? Can delusions be at the same time pathological and adaptive? (shrink)

We have questioned the assumption that SV (agent-action) structures are basic and primary and have shown that thetic VS unaccusative structures, involving an event+theme unit, are better candidates for simple, primary proto-syntactic “fossils.” We have shown that thetic unaccusative structures are simpler syntactically, prosodically, semantically and informationally, and have suggested that this is due to the fact that syntactic evolution progressed from a stage with thetic statements (with no arguments, such as It is cold, or with only one argument, typically (...) unaccusative, such as Spanish Ha llegado Juan (has arrived Juan) or Serbian Pao sneg (fallen.PP snow)), to more complex categorical assertions, involving agents and a syntactic and intonational separation between the subject and the predicate. Obviously, this raises many questions. How did thetic statements intergrade into categorical statements, and what were the evolutionary factors that facilitated this transition? Did both of the informational dichotomies (Topic-Comment and Focus-Background) develop from thetic statements or are F-B structures simpler than T-C? We leave these questions for future research. (shrink)

The aim of this article is to analyze how Niccolò Machiavelli conceptualizes the people in the Discorsi sopra prima deca di Tito Livio. For this purpose, in first place, we will sequentially restore the mentions on people that are linked to the passions. In second place, we will focus on the treatment of the different passions. Finally, we will illuminate what kind of people are at stake and how the people intervene in the construction of the political bond.

I argue that work in medical ethics which attempts to humanize medicine without examining hidden assumptions (about medicine's ontology, explanations, goals, relationships) has the dehumanizing effect of legitimating practices which treat persons as abstractions. After illustrating the need to reexamine the field of medical ethics and the doctor-patient relationship in particular, I use Foucault's work to provide a social, historical framework for discussion. This background begins to demonstrate that doctor-patient relationships cannot be made satisfactory by new hospital policies or interpersonal (...) skills, but have deep-rooted problems due to medicine's place in social history. Real progress requires social or structural change. (shrink)

Medical records contain important clues about the history of medicine. These documents, which ostensibly describe the course of a patient's illness, are “unique constructions that allow us to observe the social and technical structure of contemporary healing.” As such, the 21st-century hospital medical record reflects the many components of inpatient care: medical interventions, billing, legal documentation, research, and education. It is comprised of a wide array of elements: professionals' notes; vital signs and other descriptive information; laboratory data and test results; (...) demographic information; orders, charges, diagnostic and treatment codes; and other utilization data. It is well understood that many people share and need this information. Current controversies over records involve not control, but computerization, security, and accessibility. Although health professionals offer input, decisions about hospital medical records have been considered largely an administrative responsibility. (shrink)

The microbiota-gut-brain axis field is at an exciting stage, but the most recent developments in microbiota research still have to find their way into MGB studies. Here we outline the standards for microbiome data generation, the appropriate statistical techniques, and the covariates that should be included in MGB studies to optimize discovery and translation to clinical applications.

In the present paper, we substantiate the theory according to which the ailments of imagination presented by Immanuel Kant, especially in his work Anthropology from a Pragmatic Point of View, are sources of artistic creation. It is obvious that not anyone suffering from melancholia, nostalgia, hypochondria or any other ailment of the soul, which Immanuel Kant refers to, becomes a creator of culture. Genius is required for this, but instead of diminishing the creative power of the genius, it seems to (...) be enhanced by the ailments of imagination or generally, by the ailments of the soul. The hypertrophic imagination in the case of a genius plays a major role in the process of fixation in the individual and collective memory of what Immanuel Kant names. (shrink)

El afán de hallar un soporte antropológico u ontológico fundamental capaz de otorgar validez normativa a la crítica de la sociedad devino un recurso filosófico habitual en las contribuciones teóricas de numerosos autores a lo largo de los siglos XIX y XX. En contraste con la crítica inmanente, que se esfuerza por localizar en la propia realidad social los parámetros normativos y las posibilidades históricas para la crítica y la transformación de esa misma realidad, la crítica antropológica tomaba como criterio (...) para la crítica y la transformación social la remisión a parámetros normativos externos, en concreto la referencia a un concepto de esencia o naturaleza humana ubicado en un nivel ontológico o antropológico fundamental. La facticidad histórica del capitalismo se cuestionaba porque invertía la esencia genérica (Gattungswesen) del ser humano, o bien porque obstaculizaba su adecuada plasmación en el plano óntico de la realidad. Se trataba, en definitiva, de crear las condiciones oportunas para una apropiación por parte del ser humano de su propia naturaleza, de su verdadera esencia. (shrink)

Where does math come from? From a textbook? From rules? From deduction? From logic? Not really, Eugenia Cheng writes in Is Math Real?: it comes from curiosity, from instinctive human curiosity, "from people not being satisfied with answers and always wanting to understand more." And most importantly, she says, "it comes from questions": not from answering them, but from posing them. Nothing could seem more at odds from the way most of us were taught math: a rigid and autocratic (...) model which taught us to follow specific steps to reach specific answers. Instead of encouraging a child who asks why 1+1 is 2, our methods of education force them to accept it. Instead of exploring why we multiply before we add, a textbook says, just to get on with the order of operations. Indeed, the point is usually just about getting the right answer, and those that are good at that, become "good at math" while those who question, are not. And that's terrible: These very same questions, as Cheng shows, aren't simply annoying questions coming from people who just don't "get it" and so can't do math. Rather, they are what drives mathematical research and push the boundaries in our understanding of all things. Legitimizing those questions, she invites everyone in, whether they think they are good at math or not. And by highlighting the development of mathematics outside Europe, Cheng shows that-western chauvinism notwithstanding--that math can be for anyone who wishes to do it, and how much we gain when anyone can. (shrink)

Gustave Le Gray was one of the most technically accomplished and aesthetically enlightened of the early "artist-photographers." Trained as a painter of portraits and landscapes, Le Gray was attracted in the 1840s to the artistic potential of photographic processes. As a photographer he evolved and refined much of photography's primary aesthetic theory. By 1855 he had influenced, if not taught, every important photographer in France. Drawing on entirely new material Eugenia Parry Janis fully analyzes the life and work of (...) Le Gray and demonstrates the originality of his artistic achievement in the context of discoveries about his personal and professional history. Janis, approaching the photographs of Le Gray with the methods and sensibilities of an art historian, reveals telling connections between Le Gray's choices of subject matter and formal means of presentation and the existing pictorial practice of other media such as painting. This same approach makes her sensitive to Le Gray's departures from such traditional practice, and she skillfully illustrates how he evolved from student painter into master photographer. In doing so she gives us a glimpse of the way in which Le Gray's manipulation of the photographic process was always informed by his pictorial needs and by his developing style. (shrink)

Delusions are usually considered as harmful and dysfunctional beliefs, one of the primary symptoms of a psychiatric illness and the mark of madness in popular culture. However, in recent times a much more positive role has been advocated for delusions. More specifically, it has been argued that delusions might be an answer to a problem rather than problems in themselves. By delivering psychological and epistemic benefits, delusions would allow people who face severe biological or psychological difficulties to survive in their (...) environment - although this has obvious epistemic costs, as the delusion is fixed and irresponsive to compelling counterevidence. In other words, it has been argued that delusions are biologically adaptive. The adaptiveness of delusions has been compared by Ryan McKay and Daniel Dennett to a shear pin, a mechanism installed in the drive engine of some machines which is designed to shear whenever the machine is about to break down. By breaking, shear pins prevent the machine from collapsing and allow it to keep functioning, although in an impaired manner. Similarly, when delusions form, they would allow a cognitive or psychological system which is about to collapse to continue its functioning, although in an impaired manner. However, this optimistic picture of delusions risks being undermined by both theoretical and empirical considerations. Using Sarah Fineberg and Philip Corlett’s recent predictive coding account as a paradigmatic model of the biological adaptiveness of delusions, I develop two objections to it: principles of parsimony and simplicity suggest that maladaptive models of delusions have an upper hand over adaptive models; and the available empirical evidence suggests that at least some delusions stand good chances of being psychologically adaptive, but it is unlikely that they also qualify as biologically adaptive. (shrink)

In How to Bake Pi, math professor Eugenia Cheng provides an accessible introduction to the logic and beauty of mathematics, powered, unexpectedly, by insights from the kitchen: we learn, for example, how the béchamel in a lasagna can be a lot like the number 5, and why making a good custard proves that math is easy but life is hard.

El filósofo checo Karel Kosík (1926-2003) llevó a cabo en su obra una recepción crítica del pensamiento de Martin Heidegger. En determinados capítulos de "Dialéctica de lo concreto" (1963), así como en otros ensayos tardíos, elaboró una crítica de la analítica existencial heideggeriana, principalmente a la concepción de la estructura del ser del Dasein como “preocupación” o “cuidado” (Sorge). Nos ocupamos aquí de dilucidar el sentido y el alcance de esta crítica a "Ser y tiempo" (1927).

Starting with Gottfried Leibniz, Isaac Newton's theology has often been caricatured as putting forward a “God of the gaps” argument for God's existence and continued involvement in the world. Peter Harrison has pointed out that this characterization of Newton's theology is “not entirely clear.” A closer look at Newton's letters and the drafts to the Opticks reveals that, rather than arguing God's providential ordering and care over the world, he takes these for granted and is reluctant to specify instances of (...) this order and care based on his physical research. He certainly believes in gaps in mechanical causes but is more eager to fill those gaps with nonmechanical natural causes than with God. Further, his system does not exhibit the two most prevalent weaknesses attributed to “God of the gaps” theologies: (1) that by describing God as intervening in natural causes his skill as a designer is maligned and (2) that by describing the physical details of God's involvement in the world one puts too much weight on theories likely to be replaced as science advances. Newton avoids the former weakness because it is only God's masterfulness as designer that he ties in any way to his theories of the physical world. He avoids the latter because he never points to God as the direct cause of any specific physical processes. Newton hoped that his system would cause his readers to marvel not only at God's providence but also at humankind's inability to sufficiently understand it. (shrink)