En este texto se elabora un análisis historiográfico, filosófico y teórico en torno a diversas propuestas de caracterización, demarcación, y explicación de la conducta y la cognición. Asimismo, se construyen argumentos para favorecer una comprensión más integral y elaborada de los programas de investigación acerca de la conducta y la cognición. Con este fin, en la primera sección analizaremos y cuestionaremos tres mitos acerca de la historia de la psicología: la tesis de los paradigmas hegemónicos y los reemplazos revolucionarios, la (...) tesis de los paradigmas incomparables, y la tesis que exige un único paradigma dominante como requisito de cientificidad. Dado que estos mitos se derivan de ciertas ideas problemáticas de Kuhn, en la segunda sección ofreceremos una propuesta alternativa basada en la filosofía de la ciencia de Bunge. En las secciones tercera y cuarta exploraremos los significados de las palabras “conducta” y “cognición”, y su relevancia para corregir ciertos malentendidos que obstaculizan los debates entre los programas de investigación conductistas y cognitivos. En las secciones quinta y la sexta, discutiremos algunos mitos acerca del conductismo y del cognitivismo, y en la última sección ofreceremos algunas conclusiones sobre los temas abordados. Las herramientas que analizaremos permiten establecer un debate más racional entre programas de investigación científica, generar puentes de discusión y desarrollo teórico de una manera más integral y completa, y evitar caer tanto en el dogmatismo y la descalificación injustificada, como en las actitudes eclécticas. (shrink)

Within contemporary Protestantism a center is emerging that is both evangelical and ecumenical. Its theology is controlled by neither cultural orthodoxies nor ideological wars; its loyalty is to Christ alone, the one center of the church.

« Rites » sont d'abord de séquences d'actions corporelles définies socialement plus ou moins strictement. Très souvent, mais pas toujours les sociétés attendent qu'aux actes extérieurs correspondent des motivations, des croyances et des émotions intérieures ou « psychiques ». Il ya des sociétés où l'efficacité supposée des rites dépend de la correspondance entre mouvements corporels et «réalité » intérieure. Mais il y en a d'autres où ce qui compte c'est uniquement l'exécution minutieuse des gestes corporels en tant que tels. De (...) toute façon, des actions rituelles ne sauraient être interprétées comme suivant exclusivement un calcul rationnel, bien qu'un observateur sociologique pourrait constater une fonction objectivement positive d'un rite sur le plan social ou psychique sans qu'il y ait une relation causale sur le plan physique. C'est surtout dans le cas des rites de deuil où on observe que des actions objectivement ineffectives, donc symboliques, « répondent » à une situation qui ne peut être altérée sur le plan « réel », mais qui aident à supporter l'insupportable. On constate quand même la possibilité que ce qui n'était d'abord qu'un mouvement extérieur s'imprègne de valeurs symboliques, comme si par exemple une douleur rituellement infligée devient le symbôle de l'appartenance à un groupe social. Les rites sont donc l'incarnation du social dans les corps des sujets. Ils s'y inscrivent. Surtout dans les grandes civilisations les rites deviennent un système administré par des spécialistes, qui développent un « code élaboré » qui n'est déchiffrable que par les experts. L'article montre qu'il ya une certaine opposition entre contrôle rituel et moral de comportements humains."Rites" are first sequences bodily actions socially defined more or less strictly. Very often, but not always expect companies as external acts are the motivations, beliefs and inner emotions or "psychic". There are societies where the supposed efficacy of rites depends on the correspondence between body movements and "reality" inside. But there are others where what counts is only the meticulous execution of bodily gestures as such. Anyway, ritual actions can not be interpreted exclusively as following a rational calculation, although a sociological observer could see a positive function objectively a rite of social or psychic without a causal relationship to the physical plane. It is especially in the case of mourning rites which we observe that actions objectively ineffective, so symbolic, "respond" to a situation that can not be altered on the "real", but help to bear the unbearable. There is still the possibility that what was at first a movement outside soaks symbolic values, such as if ritually inflicted pain becomes the symbol of belonging to a social group. The rites are the incarnation of social issues in the body. They enroll. Especially in the great civilizations rituals are a system administered by specialists who develop "elaborated code" that is decipherable only by experts. The article shows that there is a tension between moral and ritual control of human behavior. (shrink)

In his article The Foundations of Mathematics (1925) Ramsey was concerned with the nature of the statements of 'pure mathematics' and the way these statements differ from those in empirical sciences. He thought that the answer given to these questions by Hilbert and the formalist school according to which mathematical statements are meaningless formulas, is unsatisfactory for several reasons, which will not be discussed here. He also expressed serious doubts about the intuitionist program developed by Brouwer and Weyl. It is (...) the logicist school of Frege, Russell and Whitehead, which attempted to reduce mathematics to few logical concepts, that came closest to Ramsey’s views, although he was not completely satisfied with it, either. (shrink)

The last decades brought along an increasing historical approach to Heidegger’s thinking in the form of biographical research and ideological critique, also philosophical historiography and history of concepts. A consequence of this process is the rediscovery of the young Heidegger, following a long period of considering Heidegger the author of a single book and many other attempts at revising its approach. The present article identifies first the two general tendencies of research. 1. The shift of the interest from the canonical (...) texts to minor texts and historical documents. 2. The temporal regress, first to the Marburg courses,than to the Freiburg lectures and the Habilitationsschrift. The books discussed by the article shed light on the latest step of this process, that of the growing shift of interest towards Heidegger’s formation years: the religious background in Meßkirch and his studies of theology, philosophy, mathematics and natural sciences in Freiburg. (shrink)

Part I of Frege’s Grundgesetze is devoted to the “exposition [Darlegung]” of his formal system.

In this paper I want to discuss Bernard Bosanquet’s idea of the nature and role of feeling and emotion in art.

Abordaremos como a ‘fé racional pura’ de Kant surge no contexto da ligação necessária entre moralidade e felicidade (o conceito kantiano de sumo Bem). Em seguida, abordaremos a recepção deste filósofo por Feuerbach, que ora se serve de Kant, ora o critica, principalmente pela redução da religião à moralidade promovida pelo filósofo de Königsberg – haja vista que Feuerbach enfatiza o papel do sentimento na fé. Finalmente, confrontaremos Feuerbach com Kant, tentando observar qual é a sede da fé para cada (...) autor: a razão pura e sua demanda de integração necessária da moralidade com a felicidade (Kant) ou o temor diante das forças da natureza somado ao desejo de imortalidade (Feuerbach). O que buscamos demonstrar é como, a nosso ver, tanto a razão quanto a afetividade estão em jogo na fé. A questão é a compreensão acerca de qual nível de consciência e de qual faculdade do ânimo se considera o ser humano. Busca-se também, ao longo da exposição, refletir sobre como Kant, ainda que tenha buscado fundar uma moral a priorística, acabou inserindo nela vários elementos históricos e contingentes, como fica nítido pela a influência do Cristianismo. (shrink)

What is cognition? -- Control -- Networks -- Rationality -- Names -- Hypertext -- Environment.

The Igbo knowledge system articulated by Amaechi Udefi is insufficient to ensure knowledge progress as opposed to the system found in fallibilism theory. The reason is that there is a level of intellectual openness fallibilism theory guarantees that is not found in Udefi’s thought. This paper aims to do a comparative study of fallibilism theory and Udefi’s account of the Igbo knowledge system. The study also investigates to what extent each knowledge system can ensure knowledge growth and development. The significance (...) of this study is to highlight the importance of knowledge progress in the overall development of society. This paper argues that even though Udefi and Popper were reasoning from different cultural environments, Popper’s falsifiability theory is more open to knowledge progress than Udefi’s Igbo knowledge system. The expository, historical, comparative and evaluative methods were used. (shrink)

Au lieu d’intervenir dans le debat sur la nature du temps present en créant une nouvelle schématisation de notre âge, nous proposons ici une intervention sur ce débat en esquissant les coordonnées conceptuelIes qui déterminent I’espace des possibles de la controverse. Il s ’agil alors d’une réflexion sur la logique historique, sociale et normative qui structure le débat sur le temps présent, et plus particulièrement la controverse postmoderne. Loin pourtant d’être une simple analyse «externe», cette interrogation sur les paramètres conceptuels (...) et pratiques qui déterminent d’avance la nature même des interventions dans le débat postmoderne est aussi I’occasion d’examiner de près des prises de position spécifiques, comme celles d’Alex Callinicos, Fredric Jameson, Jean-Franç;ois Lyotard, IhabHassan, Jürgen Habermas, Richard Rorty et Gianni Vattimo. (shrink)

This paper aims to establish theoretical guidelines for understanding the relationship between ethics and anthropology in Kant's thought. Contrary to a particular line of interpretation dominant in specialized research on Kant, this article seeks to promote a historical-philosophical investigation, which contextualizes in Kant's thought the moment when three philosophical currents intersected, causing the guidelines of his debate about the concept of autonomy and perfectibility, namely: the philosophies of Hutcheson, Wolff and Rousseau. In this first part, Kant's discussion with Hutcheson and (...) Wolff is discussed. From a more specific point of view, in this first part, the present article goes through Kant's reflections between 1755 and 1764 in order to present how the need to think about a relation between ethics and anthropology is constituted within Kantian thought. (shrink)

Se evalúan los argumentos apologistas según los cuales hay evidencia histórica a favor de la resurrección de Jesús.

This paper attempts to clarify Heidegger’s concept of metaphysics as it is developed in the period immediately after the publication of Being and Time. According to Heidegger, the concept of metaphysics contains two different tasks: the question of Being as such (Sein als solches) and the question of being asa whole (Seiende im Ganzen). These two tasks correspond to Fundamental Ontology and Metontology. Based on this distinction, I argue that the concept of metaphysics introduces a fundamental change in the philosophical (...) project of Being and Time. Firstly, I show in what sense Fundamental Ontology can be understood as an immanent critique of Phenomenology, which attempts to overcome an omission in its account of the transcendental field. Secondly, I argue that Metontology should not be taken as an attempt to develop regional ontologies lacking in Being and Time, but as a new philosophical task concerning the world as being as a whole. However, this task cannot be considered on the basis of the concept of world presented in Being and Time. Metontology is concerned with a new account of the phenomenon of nature and of Heidegger’s concept of facticity, which goes beyond the boundaries of the Analytic of Dasein. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Rediscovering the Imprecatory Psalms:A Thomistic ApproachGabriel Torretta O.P.WHILE DEBATING the structure of the new Liturgy of the Hours, some members of the Consilium for the Implementation of the Constitution on the Liturgy (Consilium ad exsequendam Constitutionem de Sacra Liturgia) drew attention to certain so-called imprecatory psalms1 that contained material they deemed problematic for the modern person of prayer, describing the passages as “offensive to modern sensibilities”2 and arguing that (...) the “spiritual discomfort caused by expressions of anger and revenge... is felt especially by the younger people and by those who say the Office in the vernacular.”3 After a great deal of debate about whether these concerns justified the removal of certain psalms from the Liturgy of the Hours,4 Pope Paul VI decreed that “a selection be made of psalms better suited to Christian prayer and that the imprecatory and historical psalms be omitted,” without further [End Page 23] specification.5 To this end, 120 verses were omitted from the Liturgy of the Hours text,6 comprising three whole psalms and additional verses from nineteen others.7 In explaining the decision, the General Instruction of the Liturgy of the Hours makes the following statement:Three psalms (58[57], 83[82], and 109[108]) have been omitted from the Psalter cycle because of their curses; in the same way, some verses have been omitted from certain psalms, as noted at the head of each. The reason for the omission is a certain psychological difficulty, even though the psalms of imprecation are in fact used as prayer in the New Testament, for example, Rv 6:10, and in no sense to encourage the use of curses.8The concern about the suitability of certain strident verses from the Psalter for contemporary prayer noted in this passage [End Page 24] is not limited to texts for Roman Catholic worship; the current editions of the United Methodist Hymnal, the Revised Common Lectionary, and the Episcopal Sunday Lectionary have also omitted certain of the imprecatory psalms and edited out a number of verses in others.9 A question naturally emerges from this common concern about imprecation in public prayer: Does the “psychological difficulty” raised by certain passages of the Psalter mean that Christians cannot or may not any longer pray the psalms of imprecation publically?This question, pressing as it may be for compilers of liturgical books and those who recite the Psalter as part of their daily lives of prayer, has been surprisingly neglected in the scholarly realm. A handful of articles throughout the twentieth and early twenty-first centuries has addressed different aspects of imprecation in the Scriptures,10 and three short monographs have attempted to provide a theological interpretation of the imprecatory psalms, with an eye to their use in preaching.11 Moreover, in response to Pope Benedict’s discussion of the [End Page 25] “dark” passages of the Bible in Verbum Domini,12 another recent book has attempted to provide a hermeneutic for Scripture’s most difficult passages, although without particularly focusing on the Psalter or imprecation.13 Although often limited in its scope, this body of scholarship has provided many fruitful insights into the historical-critical context and contemporary relevance of the psalms; a notable lacuna, however, is a treatment of major figures from the Christian theological tradition who have engaged seriously with the issue of imprecation.To begin to address this lacuna, this article will examine Thomas Aquinas’s use of the imprecatory psalms and verses that have been omitted from the contemporary Liturgy of the Hours, as a way to understand the place of imprecation in prayer in the concrete practices of the Church today. I argue that Thomas’s multi-layered, literal hermeneutic of imprecation in the Scriptures provides a theological and practical foundation for a much-needed reappropriation of the imprecatory psalms in the public liturgy of the Church. To see why this is so, I will first elaborate the status quaestionis in contemporary scholarship, then I will trace Thomas’s theology of imprecation through his commentary on relevant psalms, and lastly I will address the relevance of Thomas’s theory for the present day.I. Imprecation... (shrink)

A review of what a "human right" is. It is a claim that every person can make as an individual who is a part of the human race and which requires an underlying respect for all human beings. The author maintains that human rights can only be realized through conversations with those across all genders, ages, cultures and religions.

This Element is a systematic study of the question of whether classes are composed of further parts. Mereology is the theory of the relation of part to whole, and we will ask how that relation applies to classes. One reason the issue has received attention in the literature is the hope that a clear picture of the mereology of classes may provide further insights into the foundations of set theory. We will consider two main perspectives on the mereology of classes (...) on which classes are indeed composed of further parts. They, however, disagree as to the identity of those parts. Each perspective admits more than one implementation, and one of the purposes of this work is to explain what is at stake with each choice. (shrink)

It is, we think, fair to say that scholarship on post-Kantian philosophy1 has traditionally tended to focus on theoretical philosophy rather than on practical philoso...

According to J. G. Fichte, for a science to possess systematic form the science must begin with a first principle known with certainty and each proposition within the science must be validly connected to the first principle. The content of the Wissenschaftslehre consists of essentially one kind of content, what he calls “the acts of the human mind” He also holds that the Wissenschaftslehre provides each science its own first principle, thus making up part of its content. Following his first (...) publications, F. W. J. Schelling began to simultaneously develop a philosophy of nature, or Naturphilosophie, and to systematize his view of transcendental philosophy. His Ideas for a Philosophy of Nature and First Outline of a System of the Philosophy of Nature were followed by the System of Transcendental Idealism. Where Spinoza attempted to provide a model of the unconditional as a self‐causing substance, Schelling conceives of the unconditional as the absolute or self‐positing. (shrink)