Trata-se de uma pesquisa de natureza bibliográfica, com abordagem quanti-qualitativa, de caráter descritivo-exploratório que objetiva analisar a produção do conhecimento do Curso de Educação Física da Universidade do Estado do Pará em Altamira, no período de 2011-2018. Os achados apontam uma evolução do modo de produzir conhecimento, pois constatou-se uma redução dos vazios analíticos presentes nas pesquisas analisadas. Conclui que há um aumento no rigor cientifico presente nas produções devido uma maior utilização de técnicas, metodologias e teorias consistentes para a (...) verificação da realidade pesquisada e para a elaboração das respostas (R) dos problemas (P) investigados. (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)

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)

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 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)

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)

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)

Donald Davidson alcanzó celebridad en el mundo filosófico con la publicación en 1963 de su artículo ¿Acciones, razones y causas¿. En él sostuvo la tesis de que la explicación de una acción mediante razones constituye una forma de explicación causal en la que las razones son entendidas como causa efectiva de la acción. Esta tesis cobró máxima relevancia al interior del contexto intelectual en cuyo seno surgió. Al publicarse el artículo en cuestión, en el mundo anglosajón predominaba la idea de (...) que las razones no eran causa de la acción. Esta idea había sido defendida principalmente por filósofos de orientación wittgensteniana. El presente ensayo aborda algunas de las principales pruebas que se aludieron en defensa de la tesis que sostenía el carácter no causal de las razones, poniéndolas en contraste con los argumentos de los que Davidson se sirve para mostrar la posibilidad de que pueda haber implicaciones lógicas entre determinadas descripciones de eventos, sin que esto impida que tales eventos se relacionen como causa y efecto, dando lugar a lo que en su momento fue ¿y sigue siendo- un original planteamiento filosófico. (shrink)

Las ideas filosóficas del ámbito de la actividad física suelen estar sustentadas en concepciones que trascienden la propia disciplina de estudio aludida, de modo que es importante estudiarlas en profundidad. Este ensayo tiene por objetivo comprender la interpretación de los términos movimiento humano y motricidad humana desde la mirada de tres corrientes filosóficas que han sido utilizadas por referentes de la actividad física, el deporte y la Educación Física. La primera corriente filosófica analizada es la de corte idealista, que entiende (...) el movimiento humano como un acto esencialmente mecánico y biológico. La segunda perspectiva filosófica es la materialista, que entiende el movimiento humano como una manifestación de la motricidad, la cual sería inmanente a la esencia del ser humano. Es decir, estaría dotada de intencionalidad. La tercera corriente sería una mirada ecléctica de las dos anteriores, asemejando el concepto de movimiento humano con el de las contemporáneas interpretaciones de motricidad. En otras palabras, el movimiento humano sería parte de la potencia y el acto. Se concluye que, según diferentes perspectivas filosóficas, es posible utilizar el concepto de movimiento y/o motricidad para trascender la mirada idealista o moderna del movimiento humano. (shrink)

The enduring replication crisis in many scientific disciplines casts doubt on the ability of science to estimate effect sizes accurately, and in a wider sense, to self-correct its findings and to produce reliable knowledge. We investigate the merits of a particular countermeasure—replacing null hypothesis significance testing with Bayesian inference—in the context of the meta-analytic aggregation of effect sizes. In particular, we elaborate on the advantages of this Bayesian reform proposal under conditions of publication bias and other methodological imperfections that are (...) typical of experimental research in the behavioral sciences. Moving to Bayesian statistics would not solve the replication crisis single-handedly. However, the move would eliminate important sources of effect size overestimation for the conditions we study. (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)

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.

In this article I explore the relationship between the self and the experience of shame. Drawing mainly on contributions fromthe classical phenomenological tradition, I seek to make sense of the idea that the self of shame is a globally involved self, leaving aside any mysterious connotations that the latter notion might involve. To this end, I suggest a distinction between a property- based and a structure-based account of the self of shame. According to the latter, the self of shame is (...) typically experienced as globally involved to the extent that it reaches an acute sense of its own individuation as an irreducible self vis-_-vis others, that is, as a self whose particular situation in the world is not ascribable to another self. (shrink)

On a widely held characterization, triadic joint attention is the capacity to perceptually attend to an object or event together with another subject. In the last four decades, research in developmental psychology has provided increasing evidence of the crucial role that this capacity plays in socio-cognitive development, early language acquisition, and the development of perspective-taking. Yet, there is a striking discrepancy between the general agreement that joint attention is critical in various domains, and the lack of theoretical consensus on how (...) to account for it. This paper pursues three interrelated aims: (i) it examines the contrast between reductive and non-reductive views of (triadic) joint attention, by bringing into focus the notion of recursive mindreading; (ii) it assembles, advances, and discusses a number of arguments against reductive views; (iii) finally, in dialogue with some prominent non-reductive views, it outlines the case for a non-reductive view that gives pride of place to the idea that co-attenders relate to one another as a ‘you’. (shrink)

La teoría de la aceleración ha hecho hincapié en los efectos alienantes de la aceleración de la vida social, pero ha prestado menos atención a posibles objetivos emancipadores. ¿Es posible considerar la acción y los conflictos colectivos como un motor de aceleración? Si es así, ¿es una motivación contingente-situada o más bien una condición estructural? La hipótesis principal de este artículo es que los conflictos se consideran un motor de aceleración contingente o estructural dependiendo del punto de partida teórico que (...) se adopte: 1) si los conflictos son una “excepción”, como “anomalía” a resolver en un supuesto curso “normal” de la sociedad (perspectiva funcionalista), no existe una condición estructural de aceleración sobre ellos, sino más bien contextual. A la inversa, 2) si los conflictos se perciben como parte constitutiva de la sociedad moderna-capitalista también pueden entenderse como un motor acelerador que apuntala la vida social con potenciales emancipadores. (shrink)

Most people's intuitive reaction after considering Nozick's experience machine thought-experiment seems to be just like his: we feel very little inclination to plug in to a virtual reality machine capable of providing us with pleasurable experiences. Many philosophers take this empirical fact as sufficient reason to believe that, more than pleasurable experiences, people care about “living in contact with reality.” Such claim, however, assumes that people's reaction to the experience machine thought-experiment is due to the fact that they value reality (...) over virtual experiences—an assumption that has seldom (if ever) been questioned. This paper challenges that very assumption. I report some experimental evidence suggesting that the intuition elicited by the thought-experiment may be explainable by the fact that people are averse to abandon the life they have been experiencing so far, regardless of whether such life is virtual or real. I use then an explanatory model, derived from what behavioral economists and psychologists call the status quo bias, to make sense of these results. Finally, I argue that since this explanation also accounts for people's reaction toward Nozick's thought-experiment, it would be wrong to take such intuition as evidence that people value being in touch with reality. (shrink)

Il s’agit de montrer, dans cet article, que les méthodes structurale et génétique de lecture, élaborées par M. Gueroult et V. Goldschmidt, n’épuisent pas toutes les possibilités de réponse à la question « comment lire les textes de l’histoire de la philosophie? ». La thèse que nous proposons, et mettons à l’épreuve, est la suivante : une série de philosophes fondamentaux dans l’histoire de la philosophie, au XXe siècle, partage une méthode de lecture dont l’opération centrale consiste à mettre au (...) jour la dimension du non-dit des textes philosophiques. (shrink)

Este artículo explora una vía para pensar en una individualidad de las cosas cotidianas desde aquel modo de ser que Heidegger denominó ser-a-la-mano. Para ello proponemos un diálogo entre sus tesis sobre la significatividad del mundo y las consideraciones de Wilhelm Schapp sobre las cosas-para. A partir de Heidegger, se expondrá la individualidad física objetual como resultado de lamera presencia espacial. Luego, abordaremos al útil según el para-algo que constituye el sentido de la situación. Las consideraciones de Schapp contribuirán a (...) entender que las cosas han de ser abordadas desde su pertenencia situacional, y no desde la actividad corporal y perceptiva de un sujeto. Desde esta perspectiva, y en contraposición con la materia física, la dimensión material de las cosas cotidianas será entendida como “de algo”. Así, desde Heidegger y Schapp proponemos un concepto de materialidad situacional de carácter histórico como la singularización de las cosas cotidianas y que proponemos como una vía para indagar su individualidad inmediata. Palabras clave: Materia, mera presencia espacial, ser-a-la-mano, Heidegger, Schapp. (shrink)

This article proposes three reflexive movements. The first one offers an introduction to Fees Must Fall, pointing to some aspects that allow us to understand it as a social movement and some of its basic features. The second movement is a theoretical one, constructing the notion of emancipatory politics. It is based on the distinctions suggested by Jacques Rancière between ‘police and politics’ and by Michael Neocosmos between ‘excessive and expressive’ politics. It will also present the Freirean notion of ‘conscientisation (...) and dialogicity’, emphasising the learning experience from the political praxis within emancipatory social movements. The third movement offers, as conclusion, an apocalyptic politics as suggested by Žižek, envisioned through the lens of Christian eschatology, as a critical approach to social movements towards the radical transformation of society. (shrink)

Besides the general agreement about the human capability of reflection, there is a large area of disagreement and debate about the nature and value of “reflective scrutiny” and the role of “second-order states” in everyday life. This problem has been discussed in a vast and heterogeneous literature about topics such as epistemic injustice, epistemic norms, agency, understanding, meta-cognition etc. However, there is not yet any extensive and interdisciplinary work, specifically focused on the topic of the epistemic value of reflection. This (...) volume is one of the first attempts aimed at providing an innovative contribution, an exchange between philosophy, epistemology and psychology about the place and value of reflection in everyday life. -/- Our goal in the next sections is not to offer an exhaustive overview of recent work on epistemic reflection, nor to mimic all of the contributions made by the chapters in this volume. We will try to highlight some topics that have motivated a new resumption of this field and, with that, drawing on chapters from this volume where relevant. -/- Two elements defined the scope and content of this volume, on the one hand, the crucial contribution of Ernest Sosa, whose works provide original and thought-provoking contributions to contemporary epistemology in setting a new direction for old dilemmas about the nature and value of knowledge, giving a central place to reflection. On the other hand, the recent developments of cultural psychology, in the version of the “Aalborg approach”, reconsider the object and scope of psychological sciences, stressing that “[h]uman conduct is purposeful”. (shrink)

Current research on second-person relations has often overlooked that this is not a new topic. Addressed mostly under the heading of the “I–thou relation,” second-person relations were discussed by central figures of the phenomenological tradition, including Edmund Husserl and Martin Heidegger, but also quite extensively by much lesser-known authors, such as Karl Löwith, Ludwig Binswanger, and Semyon L. Frank, whose work has been undeservedly neglected in current research. This paper starts off by arguing that, in spite of the rightly acknowledged (...) differences between the Husserlian and the Heideggerian approaches to the investigation of the social world, both approaches converge in the claim that the I–thou relation is founded on more basic forms of sociality. In a second step, against the background of Frank’s and Binswanger’s challenges to that claim, I argue that Löwith’s proposal that the I–thou relation is a primordial form of sociality can be vindicated by conceptualizing I–thou relations as close personal relationships (paradigmatically exemplified by companion friendships and romantic partnerships). After assessing how Löwith’s approach to the I–thou relation stands vis-à-vis Heidegger’s and Husserl’s views, I conclude by suggesting how Löwith’s approach can contribute to current research on second-person relations. (shrink)

The notion of social mechanisms has experienced an increasing use in the social sciences as an alternative explanatory framework to the logic of co-variation present in multivariate analyses, emphasizing the causal explanation of social phenomena over their mere description. This paper seeks two goals. In the one hand, summarise recent literature on social mechanisms in order to clarify their meanings, different modes of use and their contribution to empirical research. In the other hand, we will shed some light onto the (...) relation between social mechanisms and the micro-macro problem in social sciences. We argue that the search for social mechanisms and reductionism in social sciences correspond to two interrelated but analytically distinguishable questions: while the first one seeks to define intermediary processes and causal connections between causes and effects, the second question asks for the different levels of reality in which the relation between initial conditions and effects shall be understood. Following Daniel Little´s methodological localism, we will suggest that social mechanisms can well take place at the supra-individual level, and that the reduction of social phenomena to their micro-foundations is not a methodological prescription, but rather depends on the state of art of specific fields of inquiry. La noción de mecanismos sociales ha experimentado un uso creciente en ciencias sociales. Estos se han consolidado como un marco explicativo alternativo a la lógica de co-variación propia del análisis multivariado, enfatizando además la explicación causal de los fenómenos sociales por sobre su mera descripción. Este artículo tiene dos objetivos. Primero, sistematizar la reciente literatura sobre mecanismos sociales, con el fin de clarificar sus significados, modos de uso y aporte a la investigación empírica. Y segundo, entregaremos luces a la relación entre mecanismos sociales y el problema de la relación macro-micro en ciencias sociales. Sostendremos la idea de que la búsqueda de mecanismos sociales y el reduccionismo en ciencias sociales corresponden a dos preguntas relacionadas pero analíticamente distinguibles: mientras la primera busca definir procesos intermedios y conexiones causales entre condiciones iniciales y efectos, la segunda se pregunta por los distintos niveles de la realidad en los cuales la relación entre condiciones iniciales y efectos deben ser entendidos. Siguiendo el localismo metodológico de Daniel Little, sugeriremos que los mecanismos sociales pueden bien operar a niveles supra-individuales, y que la reducción de fenómenos sociales a interacciones individuales no es una prescripción metodológica, sino que se desprende del estado del arte de campos de investigación específicos. (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)

O presente trabalho busca analisar a hermenêutica no Caso do Ex-Deputado Daniel da Silveira, do inquérito n° 4.781 até a sentença da Ação Penal n° 1.044, porém que a Ação Penal n° 937 também foi convocada para o cotejo, abordando decisões e fundamentos durante o trâmite, bem como jurisprudências pretéritas comparadas com as concebidas no caso do parlamentar aqui abordado. A problemática em questão, ademais, é se a referida hermenêutica está de acordo com os métodos próprios desta ciência e quais (...) métodos foram utilizados, bem como as escolásticas e fontes do direito que se podem atribuir, pois que o evento foi duramente criticado, devendo ser analisada tal questão sob óculos técnicos quanto a interpretação da Corte Maior e pelo que pese uma reflexão substancial sobre o porte do Supremo Tribunal Federal no caso acima trazido, em pronta hipótese têm-se que a hermenêutica utilizada foi demasiadamente extensiva e tendendo mais ao método Cientifico-Espiritual em certos momentos, porém em outros mais afeito a Tópica-Problemática, foi utilizada, nesta pesquisa, método bibliográfico e qualitativo. (shrink)

Scientists are becoming increasingly aware of a “replicability crisis” in the behavioral, social, and biomedical sciences. Researchers have made progress identifying statistical and methodological...

Pretendo mostrar que, no diálogo Leis, Platão apresenta um lado útil e benéfico da comédia, que é quando ela opera com o que chamo de riso lúdico, isto é, um tipo de riso que é uma brincadeira, que não se radica na animosidade ou na inveja. Uma comédia que seja capaz de oferecer esse tal riso lúdico revelar-se-á importante para a educação da cidade, uma vez que capacita os cidadãos a identificar o que é o ridículo, de modo a evitá-lo, (...) pois é somente conhecendo o ridículo que se é capaz de apreender o que é sério. Palavras-chave: Platão; Educação; Riso lúdico; Comédia. (shrink)

Is there a distinction between social theory and sociology? Perhaps one of the most general features in sociological thinking is that it is an inquiry to develop holistic explanations for social reality. In this sense, there is a kind of universality of social knowledge in its scientific and philosophical dimensions, and is one of its main purposes for the operation of sociology as a "science of modernity". Next, I will develop a brief reconstruction of meaning which is attributed to science (...) in the modern world, followed by the emergence of an specialized explanation of social reality under the name of social theory, as a result of philosophical conclusions that finish it with Hegel on the one side, and it focuses on a differentiated scientific knowledge as a product of modernity itself, on the other hand. Finally, and following this, I will establish the specific role played by sociology and social theory in this context, by considering that the first describes itself as a science of society-modernity and the second has a critical direction to sociability answers and is specifically linked with political-normative approaches. ¿Existe una diferencia entre teoría social y sociología? ¿Se trata de aproximaciones diferentes a un mismo problema o de problemas con tradiciones diferentes que suelen confundirse? Probablemente el elemento que más caracteriza al pensar sociológico sea su búsqueda o pretensión por desarrollar explicaciones holísticas de la realidad. En este sentido la universalidad en el conocimiento sobre lo social en particular resulta uno de los temas de base para el operar de la sociología en tanto ciencia de la sociedad. A continuación y a través de la observación de pasajes específicos de la tradición inaugurada con Hegel, se desarrollará, por un lado, una breve reconstrucción del sentido que se le atribuye a la ciencia en el mundo moderno, seguido, por otro, de la emergencia de un saber especializado de la realidad social bajo el nombre de teoría social de una parte y sociología de otra. Siguiendo lo anterior, se establecerá el papel específico que juega la sociología y la teoría social, entendiendo que a la primera se le entrega el apelativo de ciencia de la sociedad-modernidad y a la segunda una orientación más marcada a las preguntas por la sociabilidad y específicamente vinculada a orientaciones político-normativas. (shrink)

"This article presents an analysis of William Lane Craig’s argument of the finitude of the past based on the impossibility of the formation of an actual infinite. To achieve the aim of this academic work we use, as a primary base, a book written by Craig called Reasonable Faith: Christian Truth and Apologetics and a chapter written by the same author along with James Sinclair called The Kalam Cosmological Argument in The Blackwell Companion to Natural Theology. These works, in our (...) opinion, provide sufficient primary material to study the topic. However, other articles and books by Craig are also referenced, and the commentaries of some other authors, who deal with this problem, are also used. Throughout this work, we consider the historical context and Craig’s incorporation of the kalam cosmological argument. We go on to analyse the presuppositions given by this author and consequently we study, progressively, the formulations that Craig himself made to reach his conclusion. /// Este artigo apresenta uma análise do argumento de William Lane Craig sobre a finitude do passado baseado na impossibilidade da formação de um infinito atual. Para atingir o objetivo deste trabalho acadêmico, utilizamos como fonte primária uma obra escrita pelo próprio Craig, intitulada Fé racional: verdade cristã e apologética, e um capítulo escrito pelo mesmo autor em colaboração com James Sinclair chamado O argumento cosmológico kalam, em The Blackwell Companion to Natural Theology. Estes trabalhos, em nossa opinião, oferecem suficientes elementos para o estudo do tópico. Entretanto, outros artigos e livros de Craig também foram citados, bem como os comentários de vários autores que tratam do problema. No decorrer deste trabalho consideramos o contexto histórico e a incorporação de Craig ao argumento cosmológico kalam. Mais adiante, analisamos primeiramente os pressupostos dados pelo mencionado autor e, em consequência, estudamos progressivamente as formulações feitas pelo próprio Craig para obter suas conclusões. ". (shrink)

Este artículo introduce el tema del Software Libre, de gran vigencia sobre todo en Internet. Desde un enfoque sociológico, muestra la importancia del conocimiento tecnológico en nuestras sociedades, y señala los retos principales que todos debemos afrontar para que ese conocimiento tecnológico sea auténticamente democrático. Una misión en la que el Software Libre, como herramienta y como movimiento social, tiene un papel protagonista.This article introduces the topic of the Free Software, of great force especially in Internet. From a sociological approach, (...) it shows the importance of the technological knowledge in our societies, and indicates the principal challenges that we all must confront in order that this technological knowledge is authentic democratic. A mission in which the Free Software, as tool and as social movement, has a role protagonist. (shrink)

A tese principal deste artigo é que se nos perguntarmos pela referência do conceito “alienação”, nos encontraremos na posição de ter que admitir que ela é ambígua. Faço uso do termo ambiguidade referencial para apontar duas fontes de ambiguidade: (i) pode se referir ao trabalho como objeto ou sujeito da alienação; (ii) pode designar ou não uma referência. Argumento a literatura marxista de apoio não explicitou essa ambiguidade, pois está presa no paradigma de uma “leitura genitivo-subjetiva”. Não se trata, porém, (...) de defender uma “leitura genitivo-objetiva”, mas mostrar que a sua plausibilidade ajuda a esclarecer que os textos do “jovem Marx” eram ambíguos. Para isso, procuro mostrar o que uma “leitura genitivo-objetiva” diria sobre três contextos específicos de uso de “alienação” e “estranhamento”: Manuscritos de 1844 (parte 1), A Sagrada Família e A Ideologia Alemã (parte 2). Busco também explicitar como essa leitura só faz sentido sob a pressuposição de um nominalismo semântico. (shrink)

This article investigates the relationship between for-me-ness and sociality. I start by pointing out some ambiguities in claims pursued by critics that have recently pressed on the relationship between the two notions. I next articulate a question concerning for-me-ness and sociality that builds on the idea that, occasionally at least, there is something it is like ‘for us’ to have an experience. This idea has been explored in recent literature on shared experiences and collective intentionality, and it gestures towards the (...) question of the extent to which some social interactions make a difference in the phenomenal character of their participants’ experiences. Finally, I present a construal of for-us-ness that complements the received understanding of for-me-ness, by drawing on Alfred Schutz’ concept of the we-relationship, and on the idea of second-personal awareness, i.e. awareness of a ‘you’. The current proposal provides a suitable account of some basic forms of phenomenally manifest social connectedness, in a way that is cognitively undemanding and without incurring the costs of a sui generis plural pre-reflective self-awareness. (shrink)

El presente artículo propone indagar el problema de nuestra ubicación espacial en términos existenciales. Para ello atenderemos a las consideraciones del espacio planteadas en la analítica del Dasein de Martin Heidegger, destacando un carácter de concernimiento según el cual el existir se despliega en cuanto relación ocupada con el mundo. Atendiendo a las descripciones de Oskar Becker, se planteará la pregunta si acaso una inclusión del fenómeno del cuerpo puede contribuir a una comprensión de nuestro particular «hallarnos en un lugar». (...) Una respuesta será esbozada realizando una caracterización de las cualidades sensibles en términos de un exhortativo «hablar de ellas mismas» y planteando nuestro ser cuerpo como posibilidad de escuchar la exhortación de las cosas singulares. Así, estableciendo una íntima unidad entre ubicación espacial, exhortación de las cualidades sensibles y el cuerpo como posibilidad de dejarse vivir en ellas, intentaremos ir más allá de los índices heideggerianos para proponer una comprensión concreta de nuestra posibilidad existencial de ocupar espacios. (shrink)

On the assumption that romantic partners tend to act from a first-person plural perspective, how should the love that binds them be understood? This paper approaches this question by focusing on romantic practical integration, understood as the tendency of romantic partners to integrate their practical perspectives in such a way that allows them to have ‘reasons-for-us’: reasons for action that apply to them as a group, in a collective and non-distributive sense (Westlund Citation2009). After dispelling some reservations about the connection (...) between romantic love and the first-person plural perspective, I argue that the resources offered by one leading account of love, due to Bennett Helm, fall short of accounting for romantic practical integration. Building on Stephen Darwall’s account of romantic love as a ‘second-personal attitude of the heart’, I develop an alternative proposal. The proposed view foregrounds the relational and non-deontic normative character of romantic love, by conceptualizing it as an addressing attitude that intrinsically seeks – but doesn’t demand – reciprocation. On this view, the attitude of romantic love co-involves the addressee of the attitude as a (potential or actual) member of a narratively unified interpersonal community, in light of which putative reasons-for-us may be taken on board or rejected. (shrink)

The necessity of a continuous creation by God, the need of a creation that is prolonged in the time, is an important issue in the Metaphysics of Descartes; for the being of the human conscience is not so persistent and so strong as the being of a really substance. The Cartesian cogito raises the problem of the weakness of this needy being: the distance between what is in each case thought, which is not temporal, and the thinking itself, which is (...) in the time. Descartes has very interesting observations about this theme. (shrink)

I argue that modal epistemology should pay more attention to questions about the structure and function of modal thought. We can treat these questions from synchronic and diachronic angles. From a synchronic perspective, I consider whether a general argument for the epistemic support of modal though can be made on the basis of modal thoughs’s indispensability for what Enoch and Schechter (2008) call rationally required epistemic projects. After formulating the argument, I defend it from various objections. I also examine the (...) possibility of considering the indispensability of modal thought in terms of its components. Finally, I argue that we also need to approach these issues from a diachronic perspective, and I sketch how to approach this task. (shrink)

Envy is pervasive in academia. What are its epistemic effects? I present a characterization of envy that captures some of its essential features according to the philosophical literature. I use this characterization to illustrate a classic argument that views envy as collectively disadvantageous. Then, based on insights from the social epistemology of science, I evaluate this argument in the context of academic research. I argue that given the nature of epistemic goods, the best strategies available to the envious academic typically (...) lead to collective epistemic benefits. I conclude by presenting a challenge for the design of epistemic institutions: it is difficult to restructure institutions to reduce envy without severe epistemic drawbacks. (shrink)

el presente artículo se propone abordar el papel del olvido en la obra de Platón. Para ello toma como textos principales de trabajo los diálogos en que se expone la doctrina de la anamnesis y a partir de ellos, pero atendiendo también a algunos otros diálogos, se exploran las conexiones entre el olvido y otros temas platónicos como el lenguaje, la memoria, la experiencia o el amor, con el fin de aclarar las relaciones de dependencia que puedan encontrarse entre ellos. (...) de este modo se intenta descubrir en el olvido un sentido filosófico que no resulte desdeñable en comparación con el sentido y la relevancia concedidos desde antiguo a la anamnesis, dado que uno y otra no se pueden separar. (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)

This article engages critically with Margaret Gilbert’s proposal that joint commitments are necessary for collective emotions. After introducing Gilbert’s concept of joint commitment (Section 2), and the joint commitment account of collective emotions (Section 3), we argue in Section 4 that research from developmental psychology challenges the necessity of joint commitments for collective emotions. In that section, we also raise a more principled objection to Gilbert’s account, independently of developmental considerations. Section 5 develops a complementary line of argument, focused on (...) the notion of mutual recognition. While we agree with Gilbert that mutual recognition has an important role to play in an account of collective emotions, we take issue with her attempt to analyse face-to-face based mutual recognition in terms of the concept of joint commitment. We conclude by sketching an alternative analysis of collective emotions that highlights the role of interpersonal identification and socially mediated self-consciousness. (shrink)

The main goal of this work is to argue that reincarnation can no longer be an answer to existential anguish, as described by philosophers such as Heidegger and Sartre, because rebirth was the answer for people who were immerse in a religious or even a metaphysical outlook of life, while modern human condition emerges precisely when those forms of certainty begin to fade away. Nevertheless, we will show that the idea of reincarnation can still be a valuable tool for understanding (...) certain features of western philosophy, such as the thermodynamic model of thought. (shrink)

This paper makes a conceptual prescription: it argues that judges and lawyers should adopt a positivist concept of law, on normative grounds. The positivist view, I will argue, is more consistent with reasonable disagreement and majority rule than nonpositivist views, offers a better view of law’s moral standing, and is more consistent with what Dworkin called ‘integrity’ than non-positivism. As the paper explains, this is an argument about what I call the ‘operative’ concept of law. As such, the argument avoids (...) potential problems for conceptual prescription, and shows why even those who adopt non-positivist views about the nature of law might accept it. (shrink)

El presente artículo es una reflexión estético - simbólica a partir de la revisión de Guernica por el artista Miguel Ángel Kastro. El análisis y su relevancia dentro de lo que fue el estallido social de 2019 en Chile nos permitirá plantear cómo ciertas obras, consideradas canónicas dentro del arte occidental, son releídas y re - contextualizadas para expresar urgencias y demandas distintas a las de sus contextos originales, dentro de lo que algunos autores han denominado como "arte en flujo". (...) En esta línea, se repasará brevemente el devenir histórico del arte callejero chileno como una historia del canon revisitado y cómo algunas de sus expresiones se insertan dentro del denominado "arte posthistórico". Como acápite final, se reflexiona en torno a qué significa que la obra de Kastro sea el frontis del Museo del Estallido Social, ubicado en el barrio Bellavista de Santiago. (shrink)