Este trabajo presenta los resultados del primer acercamiento de una investigación realizada a los diferentes agentes educativos de una escuela tridocente, ubicada en una comunidad Wixarika en el estado de Jalisco, México, se recuperan las expeiencias educativas durante el aislamiento social y obligatorio durante la pandemia. Se empleó la narrativa para comprender una realidad que es construida a través del relato.

Philosophers of science typically focus on the epistemic performance of scientific models when evaluating them. Analysing the effects that models may have on the world has typically been the purview of sociologists of science. We argue that the reactive (or “performative”) effects of models should also figure in model evaluations by philosophers of science. We provide a detailed analysis of how models in financial economics created the impetus for the growing importance of the phenomenon of “passive investing” in financial markets. (...) Considering this case motivates the position that we call contextualism about model evaluation, or _model contextualism_ for short. Model contextualism encompasses standard analyses of the epistemic performance of the model, but also includes their reactive aspects. It entails identifying the _epistemic and contextual import of the model_, the ways in which a model can engender change in the world (which we call the _channels of transmission_), and the _interactions between the epistemic and reactive import of a model_. (shrink)

This book examines the human ability to participate in moments of joint feeling. It presents an answer to the question concerning the nature of our faculty to share in what might be called episodes of collective affective intentionality. The proposal develops the claim that our capacity to participate in such episodes is grounded in an ability central to our human condition: our capacity to care with one another about certain things. The author provides a phenomenologically adequate account of collective affective (...) intentionality that takes seriously the idea that feelings are at the core of our emotional relation to the world. He details a form of group emotional orientation that relies on the fact that the participating individuals have come to share a number of concerns. Readers will learn that at the heart of a collective affective intentional episode, one does not merely find a set of shared concerns, but also a particular mode of caring. In the end, the argument presented in this monograph makes plausible the idea that the emotions through which humans participate in moments of affective intentional community express our nature. In addition, it shows that the debate on collective affective intentionality also permits us to better understand the relationship between two conflicting philosophical pictures of ourselves: the idea that we are essentially social beings and the claim that we are creatures for whom our personal existence is an issue. Thus, aiming at an elucidation of the nature of our ability to feel together, the book offers a detailed account of what it is to situationally express our human nature by caring about something in a properly joint manner. (shrink)

Some Buddhists claim that all phenomena are empty of inherent existence and thereby endorse a kind of global anti‐realism. Buddhist global fictionalists argue that for these Buddhists, ordinary discourse is best understood in global fictionalist terms. I argue here that these attempts fail because the types of fictionalism that these accounts are modeled after structurally rely on a non‐fictionalist domain of discourse to establish normative constraints within the target fictionalist domain. If the goal of appealing to fictionalism is to help (...) explain how discourse involving reference to entities that are unreal can still be governed by non‐arbitrary norms of acceptance, such that some conventional claims can be meaningfully described as conventionally true in contrast to other such claims that are conventionally false, then Buddhist global fictionalism undermines its own goals. It does so by eliminating the very feature of a fictionalist account – the ability to appeal to a non‐fictionalist domain – that makes possible the norms that fictionalism is invoked to explain in the first place. (shrink)

There has been a great deal of philosophical discussion about using people, using people intentionally, using people as a means to some end, and using people merely as a means to some end. In this paper, I defend the following claim about using people: NOT ALWAYS WRONG: using people—even merely as a means—is not always morally objectionable. Having defended that claim, I suggest that the following claim is also correct: NO ONE FEATURE: when it is morally objectionable to use people, (...) this is for many different kinds of reasons—there is no one wrong-making feature that every morally objectionable using has in common. After discussing these claims, I use them to present and motivate what I call the “precaution” theory of norms against using people. I conclude by considering a few cases from the criminal law context—cases that are naturally described as using people—to assess the moral appropriateness of this kind of use in these cases, and to demonstrate how the theory applies to the real world. (shrink)

This paper takes on several distinct but related tasks. First, I present and discuss what I will call the “Ignorance Thesis,” which states that whenever an agent acts from ignorance, whether factual or moral, she is culpable for the act only if she is culpable for the ignorance from which she acts. Second, I offer a counterexample to the Ignorance Thesis, an example that applies most directly to the part I call the “Moral Ignorance Thesis.” Third, I argue for a (...) principle—Don’t Know, Don’t Kill—that supports the view that the purported counterexample actually is a counterexample. Finally, I suggest that my arguments in this direction can supply a novel sort of argument against many instances of killing and eating certain sorts of animals. (shrink)

Estudios recientes formalizan los principales problemas que la filosofía platónica discierne cuando expone el proyecto de educación filosófica para la ciudad justa que, desde sus bases fundamentales, desarrolla la República. ¿Cuáles son el sentido y el horizonte del proyecto formativo-filosófico platónico? Para Platón, la educación filosófica de la clase gobernante emerge como problema nuclear para que el Estado ideal, aquel gobernado con justicia, sea viable y perviva. En esa línea, los estudios preguntan si las mujeres acceden, y de qué modo, (...) a la educación filosófica en el proyecto platónico. En coherencia con este planteamiento crítico-problemático, este trabajo reflexiona sobre el principio de diferenciación-especificación de la enseñanza filosófica, explica cómo surge el discurso sobre la mujer en la propuesta formativo-filosófica platónica y, finalmente, explicita el principio de igualdad-equidad en el acceso a la formación filosófica de los talentos naturalmente dotados para la filosofía. Demuestro que la crítica discute el alcance del discurso sobre la mujer en el proyecto filosófico-pedagógico de Platón. (shrink)

Following González Vergara (2006a, 2009, 2012), the presence of the morpheme se in Spanish is explained by a lexical phenomenon that modifies the logical structure of sentences in which it appears. This phenomenon decreases the importance of the Actor and favors the Undergoer. According to this proposal, this phenomenon expresses itself, in most of the Spanish sesentences, as a lexical rule that makes unspecific the highest ranking argument. Taking the above as a basis, this paper explores and proposes explanations (...) for se alternating verbs of the type of matar(se), morir(se), dormir(se), despertar(se), terminar(se), adelgazar(se), engordar(se), envejecer(se), mejorar(se), controlar(se), crecer(se) y aparecer(se) in the framework of the Role and Reference Grammar. (shrink)

1. La experiencia de lo cotidiano [se] nos brinda siempre con anomalías, incongruencias, contradicciones. Y, cuando intentamos explicarlas, explicaciones a primera vista razonables acaban por revelarse insatisfactorias después de un examen más cuidadoso. La naturaleza de las cosas y de los acontecimientos no nos parece fácilmente inteligible. Las opiniones y los puntos de vista de los hombres son difícilmente conciliables o, incluso, unos con otros inconsistentes. Consensos quizá emergentes se muestran provisionales y precarios. Quien siente la necesidad de pensar con (...) un espíritu más crítico e intenta comprender mejor, esa diversidad toda lo desconcierta. (shrink)

Feminists, like members of other oppressed groups, are likely to embrace many aspects of Albert Memmi’s profound analysis of domination and oppression. Even though feminists can find common cause with Memmi in many respects, nevertheless they are likely to find themselves at odds with what Memmi says and does not say about women.  .

La filosofía judía contemporánea, particularmente la surgida de la historia herida del pensador lituano Emmanuel Levinas, presenta de modo exclusivista la reducción de la relación religiosa a relación ética. No sólo queda ahí su propuesta sino que este filó-sofo judío considera la experiencia mística una degeneración o peligro para la religiosidad auténtica. En cambio, el mayor especialista español en los estudios de fenomenología de la religión, el pensador cristiano Juan Martín Velasco, considera la experiencia mística como la culminación de la (...) experiencia religiosa. (shrink)

En este texto trabajaré con la madeja que enreda la tierra y el cielo, desde un punto de vista estético-imaginario. Para ello recorreré algunas discusiones contemporáneas que considero que pueden funcionar como puntas del ovillo en cuestión. Por un lado, revisaré algunas de las ideas de Peter Sloterdijk para pensar el problema de la globalización como particular declinación del viejo problema ontológico de la esfera. Por otro lado, recuperaré algunos elementos del horizonte de trabajo de la astronomía cultural, que permitirán (...) describir la trama social del cielo y a la vez la relación material cielo-tierra. Es a partir de aquí que propondré una lectura que considero necesaria y novedosa en el contexto de las discusiones en torno al posthumanismo y los nuevos materialismos: la necesaria inclusión del cielo como problema material y posthumano. Basándome en este último enfoque, analizaré algunas obras de Faivovich y Goldberg que forman parte del proyecto en torno a Campo del cielo. (shrink)

Pritchard sostiene que la condición de habilidad y la condición de seguridad le imponen demandas independientes al conocimiento, i.e., que la satisfacción de una no implica la satisfacción de la otra y que, por lo tanto, ninguna de ellas es suficiente por sí misma para ofrecer una caracterización adecuada de esta noción. Argumento, por el contrario, que no hay buenas razones para pensar que la condición de seguridad es insuficiente. Empleando algunos conceptos de Greco y Pritchard y Kallestrup para caracterizar (...) a las habilidades cognitivas y el caso del mentiroso consistente de Lackey, argumento que TEMP, el caso clave de Pritchard para mostrar que puede haber seguridad sin habilidad, no funciona porque el proceso cognitivo relevante constituye una realización legítima, aunque anómala, de una habilidad. Pritchard maintains that the ability and the safety conditions impose independent demands on knowledge, i.e., that satisfying only one of them is not sufficient to acquire knowledge. I argue that there are no good reasons to suppose that the safety condition is not sufficient. I claim that TEMP, the key case proposed by Pritchard to show that there can be safety without ability, fails because therelevant cognitive process constitutes a legitimate, although anomalous, realization of a cognitive ability. (shrink)

En la conferencia “Las lógicas y las cosas”, Alberto Moretti sostiene que los enfoques que se centran en el fenómeno de la interpretación para dar cuenta del problema del significado adolecen de un problema, a saber, no admiten las condiciones trascendentales que posibilitan la significatividad. Así, en el contexto de la interpretación, el hecho de distinguir a otros como hablantes es la posibilidad de distinguir a otros como objetos relacionados en el mundo. Esta distinción es posible porque los principios lógicos (...) específicos exponen la estructura básica para el discurso y el pensamiento pero también, la estructura elemental del mundo o realidad. En otras palabras, los principios lógicos que estructuran nuestro lenguaje son también principios de las cosas. Este argumento puede ser considerado un argumento trascendental por establecer, a través del señalamiento de ciertas condiciones necesarias, la íntima conexión lenguaje-mundo que da cuenta de la significatividad, y por insinuarse como una respuesta al problema del mundo externo. Me propongo discutir el alcance de este argumento a partir de la idea de la autonomía del lenguaje que Wittgenstein desarrolla en Sobre la Certeza, la cual conlleva una estrategia disolutoria alternativa frente al desafío escéptico. Para dar cuenta de dicha estrategia, me centraré en la distinción entre proposiciones lógicas y empíricas. También analizaré la distinción mostrar-decir que, en su relación con la noción de “formas de vida”, permite iluminar aspectos de su enfoque praxiológico sobre el lenguaje. Así, defenderé un enfoque que no omite, sino que rechaza, la posibilidad de un punto de vista externo, tanto para dar cuenta del lenguaje como para responder al escéptico. (shrink)

Following the poetics of Gastón Bachelard, the Mexican poet Enriqueta Ochoa takes us to the intensity of the being across the metaphorical configuration of subjectivity. We are a bonfire, us humans, a wasps’ nest, according to the generating principle of the cosmic image of fire in Electra's Return. But this wasps’ nest, before appearing as despair, is a desire. I carus principle is applied in the body that burns for the illusion, for the enchantment of freedom and for the desire (...) as manifestation of fire. In this respect, one of the most important visions in Enriqueta Ochoa’s poem is that of the wasps’ nest, metaphor of the combustion that is generated in flames. Burning is a verb close to human existence. Burning is proof of the existential suffering, of being alive. From the image of the wasps’ nest, the fire turns into the mark of desperation as sting of desire. (shrink)

El presente artículo busca poner de relieve ciertas ideas centrales de la filosofía nietzscheana con el objetivo de oponerlas a los presupuestos basales del movimiento intelectual del transhumanismo. Si bien algunos autores como More y Sorgner rescatan a Nietzsche como un valioso antecedente para el transhumanismo, existen elementos fundamentales dentro del trabajo de Nietzsche que resultan incompatibles al extrapolarlos hacia las actuales metas del proyecto transhumanista, tales como el lugar del cuerpo biológico en nuestra experiencia de la realidad y el (...) amor fati. _Palabras clave:___ _ _Nietzsche - Transhumanismo - Cuerpo - Tecnología - Übermensch__. (shrink)

The Stoics considered that in order to die well, one must previously have lived (well) and not merely existed, an assertion which will not be contested in this paper. The question raised here is whether an individual whose life expectancy is jeopardized by serious illness or whose life has not been lived to the ‘full’ for whatever reason should have to abandon all hope or, alternately, whether that life could still somehow be saved (in an ethical sense). One clear obstacle (...) to achieving this stems from (bad) moral character, given that moral character is an element which conditions an individual’s moral behaviour, as pointed out by Beauchamp and Childress and particularly Pellegrino and Thomasma. The transformation of moral character requires time and effort but the testimonies of patients who have given their lives a radical new direction upon being diagnosed with a serious illness seem to show the existence of a peculiar phenomenon of moral catharsis. In this paper we attempt to illustrate that this alleged phenomenon is not the result of a kind of cataleptic impression but rather the result of a dialectic and narrative process, during which a first hope of healing is dashed, unveiling a new sense in the illness. Its fulfillment provides the patient with a final hope. (shrink)

En este artículo se presenta una visión panorámica de la situación actual del judaísmo así como de los principales problemas y desafíos que afronta en la actualidad. De manera especial se reflexiona sobre el concepto de identidad judía, pues son muchas y diferentes las respuestas a las preguntas ¿quién es judío? y ¿qué significa ser judío?

Despite the amount of work that has been produced on the subject over the years, the ‘transformation of cladistics’ is still a misunderstood episode in the history of comparative biology. Here, I analyze two outstanding, highly contrasting historiographic accounts on the matter, under the perspective of an influential dichotomy in the philosophy of science: the opposition between Scientific Realism and Empiricism. Placing special emphasis on the notion of ‘causal grounding’ of morphological characters in modern developmental biology’s theories, I arrive at (...) the conclusion that a ‘new transformation of cladistics’ is philosophically plausible. This ‘reformed’ understanding of ‘pattern cladistics’ entails retaining the interpretation of cladograms as ‘schemes of synapomorphies’, but in association to construing cladogram nodes as ‘developmental-genetic taxic homologies’, instead of ‘standard Darwinian ancestors’. The reinterpretation of pattern cladistics presented here additionally proposes to take Bas Van Fraassen’s ‘constructive empiricism’ as a philosophical stance that could properly support such analysis of developmental-genetic data for systematic purposes. The latter suggestion is justified through a reappraisal of previous ideas developed by prominent pattern cladists , which concerned a scientifically efficient ‘observable/non-observable distinction’ linked to the conceptual pair ‘ontogeny and phylogeny’. Finally, I argue that a robust articulation of Antirealist alternatives in systematics may provide a rational basis for its disciplinary separation from evolutionary biology, as well as for a critical reconsideration of the proper role of certain Scientific Realist positions, currently popular in comparative biology. (shrink)

El tema de mi exposición aparece en la primera fila de un curso colectivo sobre la Revolución francesa. Pero debo comenzar declarando que no entraré, ni por un momento, en el análisis de ese conjunto extraordinario de acontecimientos históricos o en el estudio de sus causas y proyecciones. No es éste, por otra parte, un asunto de mi especialidad. Dentro del plan de nuestro curso colectivo, mi tarea es más modesta y aparece bien circunscripta. Me debo ocupar del sentido histórico (...) del siglo XVIII, para poder dilucidar si la voluntad revolucionaria de los hombres de 1789 proviene de la concepción de la vida histórica forjada por los pensadores de esa época o si, por el contrario, la niega o la transforma. En otras palabras, he de enfocar aquellos problemas que nos permitirán intentar, en último término, un análisis de las relaciones entre la conciencia histórica y la conciencia revolucionaria del siglo XVIII. (shrink)

It is widely accepted that electoral representative democracy is better—along a number of different normative dimensions—than any other alternative lawmaking political arrangement. It is not typically seen as much of a competition: it is also widely accepted that the only legitimate alternative to electoral representative democracy is some form of direct democracy, but direct democracy—we are told—would lead to bad policy. This article makes the case that there is a legitimate alternative system—one that uses lotteries, not elections, to select political (...) officials— that would be better than electoral representative democracy. (shrink)

This paper examines the most influential naturalist theory of health, Christopher Boorse’s ‘biostatistical theory’ . I argue that the BST is an unsuitable candidate for the rôle that Boorse has cast it to play, namely, to underpin medicine with a theoretical, value-free science of health and disease. Following the literature, I distinguish between “real” changes and “mere Cambridge changes” in terms of the difference between an individual’s intrinsic and relational properties and argue that the framework of the BST essentially implies (...) a Cambridge-change criterion. The examination reveals that this implicit criterion commits the BST to the troubling view that an individual could go from being diseased to healthy, or vice versa, without any physiological change in that individual. Two problems follow: the current framework of the BST is ill-equipped to formally embrace Cambridge changes and it is theoretically dubious. The arguments advanced here are not limited to the BST; I suggest they extend to any naturalist claim to underpin medical practice with a value-free theory of health and disease defined in terms of an evolutionary view of biological fitness. (shrink)

In this essay, I argue that the Abhidharma philosopher Saṅghabhadra’s account of conventional reality and truth does lend itself well to Kris McDaniel’s recent pluralist proposal that the Abhidharma Buddhist distinction between conventional truth and ultimate truth is best understood in terms of a more basic distinction between two different ways an entity can exist: conventionally or ultimately. However, McDaniel’s suggested account of conventional and ultimate truth needs to be modified to take into account Saṅghabhadra’s views about the nature of (...) ultimate truth, in particular his claim that there can be ultimate truths about what is conventionally real. For at least some Abhidharma thinkers, much of what is taken to be ultimately true in fact involves a recognition and appreciation of the relationship between what is ultimately real and what is conventionally real. Part of the ultimate truth is knowing the conventionality of the conventional. The account of ultimate and conventional truth I offer here takes this important feature of Saṅghabhadra’s view into account and is thus a better exegetical alternative to the account initially proposed by McDaniel. (shrink)

There is widespread agreement that an adequate understanding of the nature of science (NOS) is a critical component of scientific literacy and a major goal in science education. However, we still do not know many specific details regarding how students and teachers learn particular aspects of NOS and what are the most important feature traits of instruction. In this context, the main objective of this review is to analyze articles from nine main science education journals that consider the teaching of (...) NOS to K-12 students, pre-service, and in-service science teachers in search of patterns in teaching and learning NOS. After reviewing 52 studies in nine journals that included data regarding participants’ views of NOS before and after an intervention, the main findings were as follows: (1) some aspects of NOS (empirical basis, observation and inference, and creativity) are easier to learn than others (tentativeness, theory and law, and social and cultural embeddedness), and subjective aspects of NOS and “the scientific method” seemed to be difficult for participants to understand; (2) the interventions most frequently lasted 5 to 8 weeks for students, one semester for pre-service teachers, and 1 year for experienced teachers; and (3) most of the interventions incorporated both decontextualized and contextualized activities. Given the substantial diversity in the methods and intervention designs used and the variables studied, it was not possible to infer a pattern of more-effective NOS teaching strategies from the reviewed studies. Future investigation should focus on (a) disentangling whether a difference exists between the easy and difficult aspects of learning NOS and formulating a theoretical explanation for distinguishing the two types of aspects and (b) assessing the effectiveness of different kinds of courses (e.g., history of science, NOS or informal) and strategies (e.g., hands-on vs. drama activities; SSI vs. HOS). (shrink)

The description of how individual models in families of models are related to each other is crucial for the general philosophical understanding of model-based scientific practice. We focus on the Capital Asset Pricing Models (CAPM) family, a cornerstone in financial economics, to provide a descriptive analysis of model relations within a family. We introduce the concepts of theoretical and empirical complementarity to characterise model relations. Our complementarity analysis of model relations has two types of payoff. Specifically regarding the CAPM, our (...) analysis reveals why this model family, which has been empirically contested, has yet remained popular and important: the different models that have been added over time have made new empirically and theoretically complementary contributions to the model family. More generally, our analysis reveals the dynamic character of model-based scientific practice. Characterising relations between models as theoretically and/or empirically complementary yields three hitherto underappreciated lessons: (i) actual modelling purposes are not always primarily epistemic, (ii) a model's individual import is relative, not absolute, and (iii) there is an important interplay between theory and data models. Faithfully characterising scientific modelling in this way facilitates subsequent analysis of models' epistemic import. (shrink)

Para comprender la visión peirceana acerca de la subjetividad semiótica es necesario establecer antes tres referentes. Cada uno de estos referentes tiene un constructo teórico efectuado por otra serie de nociones, que en este momento no me detendré a explicar, sin embargo, será necesario más adelante acudir a varias de estas nociones para intentar exponer mi tema de investigación. La filosofía peirceana es un sistema amplio y complejo, va madurando en el tiempo. Peirce va definiendo y redefiniendo sus conceptos, hasta (...) cierto punto lo realiza de una manera imbricada, este es su método. Se presenta la dificultad de que la construcción teórica peirceana depende de conceptos que se explican entre sí, lo que hace la labor de investigación y exposición difícil, pues para fin de exponer una idea se requiere acceder a diferentes referentes conceptuales simultáneamente hasta llegar a una noción central. (shrink)

Se examina en qué medida las ciencias cognitivas iluminan aspectos cruciales del hecho religioso. Según George Lakoff y Mark Johnson, la teoría de las metáforas esclarece cómo la corporalidad determina estructuralmente las representaciones religiosas, lo que permite sustentar una "espiritualidad encarnada". Se busca mostrar que la propuesta requiere superar al menos dos tendencias para lograr un juicio crítico sobre la religión: una, reducir la religión a un asunto de sistemas conceptuales; otra, restar importancia a la cuestión hermenéutica para la valoración (...) de la experiencia religiosa. (shrink)

La mirada jerarquiza, organiza y etiqueta la realidad. Entonces, siguiendo a Foucault, la mirada puede interpretarse como una práctica de poder. Este trabajo se inspira en sus teorías y las aplica a uno de los ámbitos simbólicos más poderosos de la cultura occidental: los mitos griegos. Las nociones de visibilidad, invisibilidad y panoptismo arrojan nueva luz sobre la historia de Perseo y Medusa, y propician una relectura de este mito centrada en las distintas formas de poder que emergen de la (...) mirada. (shrink)

El presente artículo, sin mayores pretensiones teóricas, intenta presentar tres coordenadas filosóficas sobre el sujeto moderno que se hicieron cargo de las consecuencias del debate en torno a la modernidad/postmodernidad desde Latinoamérica y Chile. Pablo Oyarzún, Martín Hopenhayn y Eduardo Sabrovsky, representan un intento por comprender esta situación en la perspectiva histórico- crítica de la filosofía contemporánea.

Una idea ampliamente extendida es que el programa estructuralista es completamente neutral en cuestiones epistémicas. Por el contrario, el objetivo del artículo es mostrar que el estructuralismo es epistémicamente neutral en el debate realismo vs. antirrealismo, pero que supone un compromiso epistémico en la fundamentación de las teorías. Este compromiso epistémico tiene las características de un coherentismo ;y dos tesis estructuralistas conducen a ello: que una teoría se contrasta empíricamentea través de sus aplicaciones propuestas y que las aplicaciones propuestas de (...) una teoría quedan descritas únicamente en función de conceptos que son no-teóricos respecto a ésta teoría. (shrink)