Accurate perception of the emotional signals conveyed by others is crucial for successful social interaction. Such perception is influenced not only by sensory input, but also by knowledge we have about the others’ emotions. This study addresses the issue of whether knowing that the other’s emotional state is congruent or incongruent with their displayed emotional expression (“genuine” and “fake”, respectively) affects the neural mechanisms underpinning the perception of their facial emotional expressions. We used a visual adaptation paradigm to investigate this (...) question in three experiments employing increasing adaptation durations. The adapting stimuli consisted of photographs of emotional facial expressions of joy and anger, purported to reflect (in-)congruency between felt and expressed emotion, displayed by professional actors. A Validity checking procedure ensured participants had the correct knowledge about the (in-)congruency. Significantly smaller adaptation aftereffects were obtained when participants knew that the displayed expression was incongruent with the felt emotion, following all tested adaptation periods. This study shows that knowledge relating to the congruency between felt and expressed emotion modulates face expression aftereffects. We argue that this reflects that the neural substrate responsible for the perception of facial expressions of emotion incorporates the presumed felt emotion underpinning the expression. (shrink)

Empirical research in bioethics has developed rapidly over the past decade, but has largely eschewed the use of technology-driven methodologies. We propose “design bioethics” as an area of conjoined theoretical and methodological innovation in the field, working across bioethics, health sciences and human-centred technological design. We demonstrate the potential of digital tools, particularly purpose-built digital games, to align with theoretical frameworks in bioethics for empirical research, integrating context, narrative and embodiment in moral decision-making. Purpose-built digital tools can engender situated engagement (...) with bioethical questions; can achieve such engagement at scale; and can access groups traditionally under-represented in bioethics research and theory. If developed and used with appropriate rigor, tools motivated by “design bioethics” could offer unique insights into new and familiar normative and empirical issues in the field. (shrink)

Although a great deal has been written on Plato's ethics, his cosmology has not received so much attention in recent times and its importance for his ethical thought has remained underexplored. By offering accounts of Timaeus, Philebus, Politicus and Laws X, the book reveals a strongly symbiotic relation between the cosmic and human sphere. It is argued that in his late period Plato presents a picture of an organic universe, endowed with structure and intrinsic value, which both urges our respect (...) and calls for our responsible intervention. Humans are thus seen as citizens of a university that can provide a context for their flourishing even in the absence of good political institutions. The book sheds light on many intricate metaphysical issues in late Plato and brings out the close connections between his cosmology and the development of his ethics. (shrink)

This work is the first monograph devoted to the interpretation of Aristotle’s theory of chance in Physics II 4-6 and its implications and projections in other treatises, including an original and comprehensive account of the Aristotelian conception of chance, of accidental causality in the realm of nature, and of accidental causality in the realm of human action. One of the main interpretative issues around Aristotle’s discussion of chance is its relation to the four causes and to teleology. In this sense, (...) it is particularly difficult to find the common features which fortune (tyche) and spontaneity (automaton) share. This work, offers such an interpretation of Aristotle’s general concept of chance (i.e. common to fortune and spontaneity), which shows clearly its relation with his theory of causality (Phys. II 3), with teleology, and with the application of this theory to the study of nature. It also shows how fortune and spontaneity can be interpreted consistently with this general characterization of chance, and how the specific differences between them can be accounted for paying attention to the different structures of causality in the realm of nature and in the realm of human action. Regarding the specific concept of spontaneity (automaton), a crux interpretum, the book offers one of the few independent discussions this issue in Aristotelian literature, and proposes a sub-classification in two kinds of spontaneity based on an analysis of Aristotle’s different examples and characterizations: ‘mixed spontaneity’ (which shares some features with fortune), and ‘pure spontaneity’ (which takes place strictly in the realm of nature). These different structures had not been recognized in specialized literature before. The problem of chance has projections into Aristotle’s natural philosophy, as well as into Aristotle’s theory of action and practical philosophy. This ample perspective of Aristotle’s work, and of the different explanatory models and ontological structures therein involved, constitutes an interesting groundwork for future developments in some or many of these realms of investigation. (shrink)

Abstract:In this article, we present a pragmatic approach to neuroethics, referring back to John Dewey and his articulation of the “common good” and its discovery through systematic methods. Pragmatic neuroethics bridges philosophy and social sciences and, at a very basic level, considers that ethics is not dissociable from lived experiences and everyday moral choices. We reflect on the integration between empirical methods and normative questions, using as our platform recent bioethical and neuropsychological research into moral cognition, action, and experience. Finally, (...) we present the protocol of a study concerning teenagers’ morality in everyday life, discussing our epistemological choices as an example of a pragmatic approach in empirical ethics. We hope that this article conveys that even though the scope of neuroethics is broad, it is important not to move too far from the real life encounters that give rise to moral questions in the first place. (shrink)

This paper challenges a widespread reading of Aristotle’s use of dialectic in the treatment of aporiai. According to this reading, the search for a resolution of an aporia is supposed to proceed by arguing against conflicting theses to refute one of them. I argue that this reading is not satisfactory and propose an alternative, based on an often overlooked distinction between two dialectical procedures, the refutation (elenchos) of a thesis and the resolution (lysis) of an argument. These two terms are (...) employed fairly consistently by Aristotle in the treatises as well. Since an aporia requires not merely conflicting theses, but conflicting arguments for those theses, I contend that the ideal way out of aporiai involves a critical analysis of those arguments, akin to that involved in the dialectical resolution. A relevant implication of this reading is that it expands the critical use of dialectic for philosophy, and points to the specific philosophical utility of the Sophistical Refutations. (shrink)

In this review, we present some ethical imperatives observed in this pandemic from a data ethics perspective. Our exposition connects recurrent ethical problems in the discipline, such as, privacy, surveillance, transparency, accountability, and trust, to broader societal concerns about equality, discrimination, and justice. We acknowledge data ethics role as significant to develop technological, inclusive, and pluralist societies. - - - Resumen: En esta revisión, exponemos algunos de los imperativos éticos observados desde la ética de datos en esta pandemia. Nuestra exposición (...) busca conectar problemas éticos típicos dentro de esta disciplina, a saber, privacidad, vigilancia, transparencia, responsabilidad y confianza, con preocupaciones a nivel social relacionadas con la igualdad, discrimi nación y justicia. Consideramos que la ética de datos tiene un rol significativo para desarrollar sociedades tecnificadas, inclusivas y pluralistas. (shrink)

In this paper I re-examine the status of the mind-body relation in several of Plato’s late dialogues. A range of views has been attributed to Plato here. For example, it has been thought that Plato is a substance dualist, for whom the mind can exist independently of the body; or an attribute dualist, who has left behind the strong dualistic commitments of the Phaedo by allowing that the mind may be the subject of spatial movements. But even in cases where (...) a classification of Plato as a holder of a particular ontology of the mind has been left undefined, it has been a shared assumption that in the late dialogues the mind itself must be immaterial. I take issue with these various views and show that none of them is necessitated by the text. In the first place, I argue there is strong evidence against the view that Plato should, in his late period, be committed not only to substance dualism, but also to attribute dualism. Furthermore, it is possible that Plato may have allowed that the mind itself be a three-dimensional corporeal entity (in a way that sets up a precedent for later Stoic developments). But even if this is not the only possible reading of the text, it is shown how at any rate the mind must be seen in late Plato as the principle of organization of a body and ontologically inseparable from it. Despite prima facie affinities with Aristotle here, we shall see a Plato emerge for whom the mind (without exception) and the body cannot exist without one another – a thesis more radical than that of Aristotle’s. To bring out the provocative nature of this suggestion, I start, in section I, by laying out the state of the question and compare what I shall argue is the late Platonic view with standard interpretations of his previous work, stressing the historical force that I expect this thesis to have. Afterwards, in three respective sections, I proceed to pay heed to relevant passages in the Timaeus, Philebus and Laws in order to establish the main point of this paper. Finally, in section V, I consider the challenge apparently introduced against my thesis by Plato’s occasional talk of immortality and eschatology in those dialogues, and argue instead that many of those passages add further strength to the view defended in this essay. (shrink)

Doing research in a globalized context – regardless of the discipline – requires language decisions at different stages of the research process. Many of these language decisions have ethical implications. Existing literature and ethical guidance tend to focus on ethical concerns that arise in communication with participants who use a language different from the main research language. As this article shows, language decisions with potential ethical implications can occur in many additional ways. Two questions guided this work: how do language (...) decisions and research ethics intersect at different stages of the research process, and what potential harm is related to language decisions and how can such concerns be mitigated? Relevant literature – combined with practical research experiences – show that language decisions can potentially result in harm at the conception stage of research projects, when working with participants, during data analysis, interpretation, and dissemination, as well as when managing a research project. Thus, the article highlights that the role of language-related ethical dilemmas is not only organizational (e.g., ensuring participants can understand what the research is about), but also social (e.g., developing trust and relationships in research teams) as well as ideological (e.g., awareness of power structures and diverse worldviews). In order to support researchers in globalized contexts, this article offers a reflective framework that complements regulatory guidance issued by ethical bodies and facilitates a deeper awareness of ethical implications related to language decisions in a multilingual world. (shrink)

Scholarly debate over the transformative potential of neoliberal, market-based, food movement strategies historically contrasts those who value their potential to reform the food-system from the inside against those who argue that their use concedes the primacy of the market, creates citizen-consumers, and undermines overall movement goals. While narrow case studies have provided important amendments, the legacy of such strategies requires impacts to be evaluated both contextually and more broadly than the specific activism. This study thus conceptualizes the ‘case’ of U.S. (...) biotechnology market activism expansively, drawing on interviews with 25 activists from diverse organizations to investigate the legacy of two food-labeling movement strategies (one public and mandatory, one private and voluntary). The results support that the legacy of market strategies extends more broadly than the immediate initiative. They also confirm that the consequences of such neoliberalized strategies are most productively assessed contextually and applied, rather than categorically—as most clearly illustrated by the counterintuitive results of the failed mandatory labeling effort. Of the two market strategies, voluntary labeling demonstrated the most problematic relationship to broader movement goals of food system transformation, in part because of the greater potential for overlapping credence claims and in part due to the risks of niche market logic. (shrink)

Worldwide interest in understanding art and creative practices as valid forms of knowledge production has led to the establishment of research-creation as an interdisciplinary academic field in the last twenty years in Canada as elsewhere. Its establishment relates to a growing interest in critical making and technological innovation and to the legacies of feminism(s) and its critique of the power dynamics of knowledge production within academia. This article outlines a series of interactive projects that bring visibility to Latin American women (...) in art, science and technology and speculates on the legacies of feminism(s) in the emergence of research-creation. The four projects discussed build on each other and explore re-mediation, re-activation and re-enactment as part of a collaborative feminist research-creation methodology. I theorize their potential to activate political memory by highlighting how these three approaches to creation share a preoccupation for revisiting the past through repetition, iteration and the facilitation of intergenerational encounters among humans, non-humans and across media and technologies. While discussing the feminist orientation of these approaches, I suggest a critique of dominant modes of knowledge production that have obscured the contributions of Latin American women and offer four research-creation interventions in the media arts archive. (shrink)

As is well known, Heinrich Scholz and his academic society maintained good scientific contacts with Polish logicians before, during, and after the Second World War. My interest here is to examine the details of their collaboration by presenting Scholz’s unpublished correspondence with Fr. Józef M. Bocheński. The following topics are discussed here: Polish logicians who survived the war and their current place of work; reorganization of the scholarly environment, didactic activities, duties, scholarly trips; current research topics, prospects for post-war publications, (...) and future publishing plans; information about Jan Łukasiewicz, Bolesław Sobociński, and Joachim Metallmann; personal matters. (shrink)

This paper re-evaluates the role that Plato confers to pleasure in the "Philebus." According to leading interpretations, Plato there downplays the role of pleasure, or indeed rejects hedonism altogether. Thus, scholars such as D. Frede have taken the "mixed life" of pleasure and intelligence initially submitted in the "Philebus" to be conceded by Socrates only as a remedial good, second to a life of neutral condition, where one would experience no pleasure and pain. Even more strongly, scholars such as Irwin (...) have seen the "Philebus'" arguments against false pleasures as an actual attack on hedonism, showing -- in Irwin's words -- "why maximization of pleasure cannot be a reasonable policy for the best life." Against these claims, I argue that the mixed life of pleasure and intelligence is presented in the "Philebus" as a first best and not just as a second best for humans, and that, accordingly, Socrates proposes to incorporate -- rather than reject -- pleasure as one of the intrinsically desirable aspects of the happy life. Thus, I offer alternative readings of controversial passages that have given rise to the prevalent interpretation criticized here, and advance positive evidence that at least some pleasures are seen by Plato as inherently good. In addition, I demonstrate that Plato's arguments against false pleasures do not by themselves constitute an attack on hedonism. Rather, they can be seen as a strategy to show the hedonist that, in order to be a maximal, or even a consistent, hedonist, he should go for true, and not fake pleasures, if after all pleasure is the object of his pursuit. But, since this cannot be achieved without intelligence, then the mixed life of pleasure and intelligence is to be accepted even by hedonist themselves. (shrink)

THE TENTH BOOK OF THE LAWS, which contains Plato's last word on cosmology and theology, has often been considered as presenting Plato's views in a more exoteric way in contrast with the more esoteric style of the Timaeus. And there are good reasons to think that this view is correct. Whereas the Timaeus stresses that "to find the maker and father of this All is difficult, and, having found it, it is impossible to communicate it to the crowd", Plato is (...) in Laws 10 intending to establish a "proemium" or rational foundation for his laws against impiety, which are supposed to be known by all. In this proemium Plato tries to argue for three propositions: that the gods exist ; that they take care of human affairs ; that they cannot be bribed by sacrifices or prayers. The underlying assumption is that learning these facts about the gods will also help to prevent impiety which, like any kind of vice, is often due to ignorance. (shrink)

The complex relationships between humans and AI-empowered machines have created and inspired new products and services as well as controversial debates, fiction and entertainment, and last but not least, a striving and vital field of research. The convergence between the two categories of entities has created stimulating concepts and theories in the past, such as the uncanny valley, machinization of humans through datafication, or humanization of machines, known as anthropomorphization. In this article, we identify a new gap in the relational (...) interaction between humans and AI triggered by commercial interests, making use of AI through advertisement, marketing, and corporate communications. Our scope is to broaden the field of AI and society by adding the business-society-nexus. Thus, we build on existing research streams of machinewashing and the analogous phenomenon of greenwashing to theorize about the humanwashing of AI-enabled machines as a specific anthropomorphization notion. In this way, the article offers a contribution to the anthropomorphization literature conceptualizing humanwashing as a deceptive use of AI-enabled machines aimed at intentionally or unintentionally misleading organizational stakeholders and the broader public about the true capabilities that AIEMs possess. (shrink)

Recently, a strong hylomorphic reading of Aristotelian emotions has been put forward, one that allegedly eliminates the problem of causal interaction between soul and body. Taking the presentation of emotions in de An. I 1 as a starting point and basic thread, but relying also on the discussion of Rh. II, I will argue that this reading only takes into account two of the four causes of emotions, and that, if all four of them are included into the picture, then (...) a causal interaction of mind and body remains within Aristotelian emotions, independent of how strongly their hylomorphism is understood. Beyond the discussion with this recent reading, the analysis proposed of the fourfold causal structure of emotions is also intended as a hermeneutical starting point for a comprehensive analysis of particular emotions in Aristotle. Through the different causes Aristotle seems to account for many aspects of the complex phenomenon of emotion, including its physiological causes, its mental causes, and its intentional object. (shrink)

Given that it seems uncontroversial that Socrates displays considerable contempt towards rhetoric in theGorgias,the title of this paper might strike one as an oxymoron. Indeed, a reading of the text has more than once encouraged scholars to posit an Opposition between the elenctic procedures championed by Socrates and the rhetorical procedures of his interlocutors. At least three features have been highlighted that seem to indicate this contrast:1.the Socratic interest in short questions and answers versus his interlocutors’ use of long speeches(makrologia);2.the (...) Socratic interest in truth regardless of the opinion of the many, the latter seeming an important concern of the rhetorician;3.the supposed Socratic appeal to the intellectual powers of the interlocutor, which is usually contrasted with the appeal to the emotions which is distinctive of rhetoric. (shrink)

The purpose of this paper is to illustrate the role of some peculiar elements of Aristotle's dialectical development —namely, those emerging in the Sophistical Refutations (SE)— in the analysis and discussion of the Eleatic thesis in Physics I, 2-3. The paper adresses some of Aristotle's preliminary thoughts (Phys. I, 2) (which are read as methodological considerations), and some remarks against Melissus' argument (Phys. I, 3), in order to find connections between such claims and passages of SE, as well as the (...) Topics. -/- . (shrink)

This article begins by examining the importance that critical intercultural dialogues have within the Modernity/Coloniality Research Program toward reaching an alternative geopolitics and body-politics of knowledge, in order to raise the question whether the colonial difference creates conditions for dialogical situations that bring together critiques of coloniality emerging from different experiences of coloniality. The answer it offers is twofold. On the one hand, if one imagines such situations to be communicative exchanges à la Bakhtin that put logos at the center, (...) given what is termed the coloniality of language and speech, the possibility of such exchanges is feasible only as an abstract gesture. On the other hand, when one faces the complications of the erasure of dialogue produced by coloniality, the kind of decolonial communicative relations that seem possible among people thinking and acting from the colonial difference are less conscious or agential than emotive. By articulating the relations between coalitional methodologies and a global sense of connection the article proposes a nondialogical theory of decolonial communication: a way of orienting ourselves with a sense of permeability and recognition of being on the same side that doesn't need to be politically motivated but is always active. (shrink)

This paper will focus on what is perhaps the most characteristic doctrine of Numenius: that which taking into account what is said in the Second Letter attributed to Plato, affirms the existence of three gods. By analyzing some preserved fragments, I try to offer an overview of numenian theology to thereby specify the particularity of Numenius’ thought in the context of Platonism of his time, fact that makes him one of the most relevant predecessors of Plotinus’s system.

The text of Physics 2.8 has been recently interpreted so as to restore the reading that Aristotle holds an external, and even an anthropocentric, natural teleology. This reading has been defended by D. Furley, and especially by D. Sedley. In this paper I present several arguments against this interpretation of the text. Thus, I will argue that Aristotle does not claim, in this chapter, that it rains for the sake of the growing of the crop, against an opinion which is (...) currently somewhat extended among interpreters. (shrink)

Este artículo examina la incorporación de la ética aplicada a la inteligencia artificial (IA) en los currículos universitarios chilenos, destacando la urgencia de implementar un marco de acción integrado. Mediante un análisis documental, se evidencia que la mayoría de los programas de educación superior no declaran cursos de ética en IA en sus currículos, lo que alerta la necesidad de sistematizar esta integración institucionalmente. En respuesta, proponemos un enfoque basado en el feminismo en la ciencia y el feminismo de datos, (...) promoviendo la inclusión de diversas perspectivas y experiencias en la enseñanza de la ética aplicada. Este marco busca mejorar la integración de la ética en el currículo y también preparar a los estudiantes para resolver dilemas éticos en contextos sociotécnicos complejos, reforzando la necesidad del razonamiento ético aplicado en la formación en disciplinas asociadas a la IA. (shrink)

When looked at under the perspective of hope, existential philosophers Albert Camus and Søren Kierkegaard are typically seen as inverted images of one another: Kierkegaard embraces hope, which for him is a religious sentiment that he describes at length in Fear and Trembling through the character of Abraham. Camus – on the other hand – rejects hope, seeing both Kierkegaard and Abraham as individuals who had committed what Camus terms a ‘philosophical suicide.’ Camus’ The Myth of Sisyphus can thus be (...) understood as an answer to Kierkegaard’s Abraham: Sisyphus – unlike Abraham – is an individual who had accepted the absurd nature of the world, rejected hope, and thus achieved happiness. In my paper, I will argue that Camus’ criticism of Kierkegaard and of Abraham is not final – I will argue that Camus, in fact, sees hope as an existentially important phenomenon. I will show that Camus does not reject hope in The Myth of Sisyphus but that he merely temporarily suspends it, only to return to it in his later writings. The Myth of Sisyphus is therefore only one of the many ‘stages on life’s way,’ and I will argue that hope is an important aspect of human existence not only for Kierkegaard but also for Camus. That said, Camus’ understanding of hope will not be the same as Kierkegaard’s; hope will exist not in relation to God, but in a relationship with other human beings. (shrink)

How have contemporary media artworks been proposing hybrid experiences, discussing the ontological implications from the experimentation with emerging techniques that alter our way of being-in-the-world? These experiences dialectically articulate aesthetic relations between real and virtual, visible and invisible, human and technological. In this article, we develop a participant observation of two specific works: Generation 244 (2011), by Scott Draves, and Zee (2008), by Kurt Hentschläger. This observation establishes a dialogue with phenomenology as it considers experience and perception as needed prerequisites (...) for the analysis, as proposed by Merleau-Ponty. In this scenario, we have observed that a whole way of partitioning the sensible resets itself and points in the direction of a trans-immanence, generating an integrated knowledge that not only relies on reason, but in a collective wisdom where we can find, according to Didi-Huberman, a ‘light of survival’. (shrink)

El artículo propone poner a prueba la idea comúnmente admitida de que en la concepción aristotélica las emociones tienen una función o fin en el ámbito biológico. Me propongo probar que esta concepción sería más propia de otras posturas, como la tomista y la cartesiana, y especialmente de la darwiniana y neo-darwiniana. Tras presentar en la sección 2 el tipo de explicaciones teleológicas que Aristóteles admite y emplea en biología, analizo en la parte 3 la concepción de las emociones de (...) Descartes y en especial de Darwin y muestro que ellas se adaptan bien al modelo explicativo teleológico aristotélico. En la sección 4, ofrezco varios argumentos con apoyo en los textos biológicos de Aristóteles para mostrar que, en cambio, este tipo de explicaciones teleológicas de las emociones no aparecen con claridad en los escritos biológicos del estagirita, toda vez que lo que encontramos allí es, más bien, explicaciones fisiológico materialistas del carácter de los animales. Por último, sugiero una asimetría con el tratamiento de las emociones desde el punto de vista de la racionalidad práctica que desarrollaré en trabajos ulteriores. (shrink)

Volume 46, Issue 1, February 2025, Page 196-198.

The present study examined early social game routines during natural face-to-face mother–infant interactions and their relationship with oxytocin. Forty-three mother–infant dyads were observed, when infants were 4 months old, during a procedure involving a baseline and a natural interaction, where mothers were instructed to interact with their infants as they would at home. During this procedure four saliva samples from mothers and infants were collected to determine levels of oxytocin at different time points. Social game routines and infant social engagement (...) (gaze, positive, and negative affect) were coded during the natural interaction. Social games were observed in 76.7% of the mother–infant dyads, and 46 different types of games were identified. Mothers initiated games to re-engage infants significantly more often than when infants were already engaged with them. During the games, infants showed more positive affect and less negative affect in comparison to the rest of the interaction. Finally, maternal increase in oxytocin from before to after the natural interaction was positively correlated with game rate and time spent in games, while infant increase in oxytocin from before to after the natural interaction was inversely related to game rate. These results indicate that social games are an inherent part of early mother–infant interactions, and their occurrence is associated with oxytocin of both infants and mothers. (shrink)

This paper deals with Plato’s theoretical views on rhetoric, its value, its conditions, and its genuine ethical-political function. My goal is to show that, even from the theoretical and/or metarhetorical point of view (Gorgias and Phaedrus), Plato would admit the practice of arguing from probabilities (eikós) and opinions, and would accept as a legitimate part of rhetoric –in order to persuade the mob– devices such as appeals to emotion. As it is well known, concrete uses of these devices can be (...) found in the dialogues. I will refer, in this vein, to some passages of Plato’s political writings, esp. Republic and Laws, and to the role of some myths in the dialogues. Nonetheless, I sustain the necessity (and the possibility) of harmonizing this view, with Plato’s strong claim that knowledge of (and commitment to) an objective truth is essential to the true rhétor. (shrink)

This paper deals with Aristotle’s concept of chance, such as it is presented in Physics II 4-6. The central section of the article concentrates on an analysis of Aristotle’s definition of chance and its essential peculiarities: the fact of being an incidental (efficient) cause and the fact of existing in the domain of what is for the sake of an end. According to Rossi, both characteristics would correspond to a causal aspect (in an incidental sense) and to a non causal (...) aspect (or just apparently causal) of chance. Finally, the author also tries to show the structural connection between the aforementioned aspects, taking as a key point the thesis of coincidence among the formal, final, and efficient causes. (shrink)

In this paper I address some aspects of the discussion of Aristotle against materialism. I take as a starting point the inaugural sentence of Phys. 2.4, where Aristotle refers to the endoxon that there are things which are (einai), and things which become or are generated (gignesthai) by chance. In the first place, I show that Aristotle would have ascribed to the materialists (especially Empedocles) the opinion that things like animals and plants can be (and not only become) by chance. (...) I shall argue that, in fact, this thesis implies that it is not only the compound that is generated, but also the form or eidos of the living being. To this extent, I propose that there are strong reasons for Aristotle to reject that living beings may be by chance, and to circumscribe chance to that which becomes or is generated. In other words: chance can occur within processes of generation but has nothing to do with the causes and principles of those processes. Thus, this repositioning of chance within the sole field of what becomes is closely connected to the causal priority of the eidos in the processes of generation. (shrink)

Fortuna y Providencia son las fuerzas dinámicas para crear el cambio social. Estas fuerzas constituyen el leit motiv del quehacer humano, y una pretensión pedagógica de educar al hombre para alcanzar la felicidad.Fortune and Providence are the dynamic forces of social change. Those forces constitute humans chore leit motiv, and a pedagogical intention of educating the man, in order to attain happiness.

Es necesario fundamentar teóricamente la inclusión de la cultura de seguridad del paciente en los currículos de las facultades de odontología, con el fin de impulsar comportamientos y acciones acordes con el derecho a los cuidados en salud seguros y de calidad. La presente es una investigación de revisión narrativa de la literatura científica, fundamentada en la bioética latinoamericana y los derechos humanos de los pacientes. Las interpretaciones se basan en el análisis del contenido de artículos y presentadas de acuerdo (...) con la legislación sobre derechos humanos de los pacientes y el currículo en odontología. La cultura de seguridad es una intervención para propiciar vivencias que consoliden valores y conocimientos, asimismo, requiere estrategias que centren su adopción entre todos los actores, partiendo de la relación estudiante-paciente-docente. (shrink)

Este ensayo relaciona, por una parte, el pensamiento inclusivo con la cuestión moral del reconocimiento y, por otra, con el problema existencial del resentimiento y la técnica en la globalización híper-industrial. Se contrastan e integran perspectivas como las de Anne Phillips, Axel Honneth, María Pía Lara, Bernard Stiegler y Cynthia Fleury, para argumentar que los desarrollos tecnoeconómicos y sociales de la última década obligan a recuperar el problema del reconocimiento, para replantearlo por fuera de una racionalidad normativa, esto es, a (...) la luz de sus dimensiones psíquicas y existenciales. Dado que las condiciones tecnoeconómicas actuales parecen eliminar la posibilidad de un reconocimiento genuino —o una igualdad sin condición—, el problema del pensamiento inclusivo se revela, en el fondo, como el del resentimiento ante el descrédito de las promesas morales y políticas de la modernidad. El ensayo termina con una reflexión sobre las implicaciones de este argumento para una consideración responsable del pensamiento inclusivo, en tanto fenómeno cultural situado. El libro Desde los zulos (2023), de la escritora feminista Dahlia de la Cerda, nos permite mostrar que no hay determinismo tecnoeconómico o metafísico total, sino agujereado, y que de los agujeros brota, a veces, algo así como el reconocimiento. Al mismo tiempo, deja abierta la cuestión de si eso que emerge le pertenece a un nuevo sujeto estético-político, o si sucede, sin más, como la diferencia absoluta entre vida y política. (shrink)

Este trabajo se propone mostrar cómo la Teoría Neoclásica de la Ley Natural fundamenta la existencia de normas morales absolutas, cuál es su relevancia para la filosofía moral, y qué críticas pueden ser formuladas a la argumentación de los autores. Ellos postulan que la ley natural, mediante normas, lleva a elegir y proteger bienes humanos básicos, correspondientes a los diversos aspectos de la naturaleza humana, evitando su destrucción, daño o impedimento. Aunque la mayoría de las normas morales admiten excepción, nunca (...) lo hacen las que prohíben realizar un acto que siempre daña directamente un bien básico, pues tal acto no puede compatibilizarse con la propia autorrealización, y atenta contra la dignidad humana. La división del trabajo tomará la siguiente forma: en los primeros cuatro apartados se abordarán los conceptos clave para la defensa de una norma absoluta en la Teoría Neoclásica, en el quinto se enlazarán los conceptos al modo que los autores lo hacen para demostrar la existencia de absolutos morales y someter el consecuencialismo a crítica, y en el sexto se hará una breve revisión crítica de los argumentos presentados. (shrink)

We present a visual world eye-tracking study on Tseltal (a Mayan language) and investigate whether verbal information can be used to anticipate an upcoming referent. Basic word order in transitive sentences in Tseltal is Verb–Object–Subject (VOS). The verb is usually encountered first, making argument structure and syntactic information available at the outset, which should facilitate anticipation of the post-verbal arguments. Tseltal speakers listened to verb-initial sentences with either an object-predictive verb (e.g., “eat”) or a general verb (e.g., “look for”) (e.g., (...) “Ya slo’/sle ta stukel on te kereme,” Is eating/is looking (for) by himself the avocado the boy/ “The boy is eating/is looking (for) an avocado by himself”) while seeing a visual display showing one potential referent (e.g., avocado) and three distractors (e.g., bag, toy car, coffee grinder). We manipulated verb type (predictive vs. general) and recorded participants' eye movements while they listened and inspected the visual scene. Participants’ fixations to the target referent were analyzed using multilevel logistic regression models. Shortly after hearing the predictive verb, participants fixated the target object before it was mentioned. In contrast, when the verb was general, fixations to the target only started to increase once the object was heard. Our results suggest that Tseltal hearers pre-activate semantic features of the grammatical object prior to its linguistic expression. This provides evidence from a verb-initial language for online incremental semantic interpretation and anticipatory processing during language comprehension. These processes are comparable to the ones identified in subject-initial languages, which is consistent with the notion that different languages follow similar universal processing principles. (shrink)