Resumen La encíclica Fratelli Tutti, centrada en el ideal de la fraternidad y la amistad, introduce una importante novedad en el magisterio social: la crítica tradicional al liberalismo y al socialismo, basada en la dignidad de la persona humana, es sustituida por una confrontación con los “populismos” y “liberalismos”, centrada en la noción de “pueblo”, que enfatiza la importancia de los vínculos sociales. Detrás de la prolijidad formal, sin embargo, los tres conceptos básicos del nue vo esquema no están adecuadamente (...) definidos. La identidad mítica del pueblo, que permite distinguir entre el líder “popular” y el “populista”, escapa a todo control racional; la equiparación del liberalismo con un individualismo extremo es una simplificación cuestionable y se omite toda referencia al socialismo y a sus peligros para los derechos fundamentales. un diálogo sin prejuicios con el pensamiento liberal aportaría una importante contribución a la sociedad abierta que este documento promueve.The Encyclical Fratelli Tutti, based on the ideal of fraternity and the construction of an open society, introduces an important novelty in the social magisterium: the traditional criticism against liberalism and socialism, based on the dignity of the human person, is replaced by a confrontation with “forms of populism and liberalism”, centered on the notion of “people”, stressing the importance of social bonds. Behind the formal neatness, however, the three basic concepts of this new framework are inadequately defined. The mythical identity of the people, which allows the distinction between the “popular” leader and the “populist” one, lays beyond any rational control; the equation of liberalism with extreme individualism is an oversimplification, and socialism is fully omitted despite the danger it represents to the fundamental rights. A dialogue without prejudices with the liberal thought would represent a meaningful contribution to the open society this text promotes. (shrink)

In 2015, A.V. Figallo and G. Pelaitay introduced tense n×m-valued Łukasiewicz–Moisil algebras, as a common generalization of tense Boolean algebras and tense n-valued Łukasiewicz–Moisil algebras. Here we initiate an investigation into the class tpLMn×m of tense polyadic n × m-valued Łukasiewicz–Moisil algebras. These algebras constitute a generalization of tense polyadic Boolean algebras introduced by Georgescu in 1979, as well as the tense polyadic n-valued Łukasiewicz–Moisil algebras studied by Chiriţă in 2012. Our main result is a representation theorem for tense polyadic (...) n × m-valued Łukasiewicz–Moisil algebras. (shrink)

In this paper I argue that the way in which we revise and change our beliefs is different from that in which we revise and change our judgments of value; this is due to the fact that judgments of value, unlike beliefs, have no truth-values. Changes of judgments of value do not answer in the same way to the restrictions that apply to changes of beliefs and that are determined by the norms that govern beliefs. I argue that, first when (...) we revise and change our beliefs, we should be in a position to suspend judgments, and when trying to remove doubts, we should try to avoid falsehood and, second when changing beliefs, we should be in a position to assign probabilities to those conjectures we are in suspense about. These two conditions apply to the case of changes of attitudes with truth-values, such as beliefs; I argue that these two characteristics do not apply to cases of changes of judgments of value.Neste artigo eu argumento que o modo pelo qual nós revisamos e mudamos nossas crenças é diferente daquele pelo qual revisamos e mudamos nossos juízos de valor; isto se dá porque juízos de valor, ao contrário de crenças, não possuem nenhum valor de verdade. Mudanças de juízos de valor não estão sujeitas às mesmas restrições que se aplicam às mudanças de crenças e que são determinadas pelas normas que governam estas. Eu argumento que, primeiro, quando revisamos e mudamos nossas crenças, nós deveríamos ser capazes de suspender juízos e, ao tentarmos suprimir dúvidas, deveríamos tentar evitar a falsidade e, segundo, ao mudarmos as crenças, nós deveríamos ser capazes de atribuir probabilidades àquelas conjecturas sobre as quais nós estamos em dúvida. Estas duas condições se aplicam aos casos de mudanças de atitudes com valores de verdade, tais como crenças; eu argumento que estas duas características não se aplicam aos casos de mudanças de juízos de valor. (shrink)

La disforia de género pediátrica es una patología psiquiátrica cuya incidencia ha crecido significativamente. Se han propuesto diversas terapias, pero aún no hay consenso sobre la conducta a seguir en estos casos. Uno de los tratamientos sugeridos es la supresión de la pubertad, cuyo objetivo es el de disminuir la angustia del niño que padece esta patología. Sin embargo, este tratamiento ha generado diversos dilemas éticos que todavía no han sido despejados. Por este motivo, basándonos en la evidencia actual, no (...) parece prudente su indicación existiendo otras alternativas terapéuticas que no despiertan controversias. (shrink)

En este artículo analizo los principales argumentos del libro Tauroética de Fernando Savater. Él afirma que existen argumentos morales a favor de las corridas de toros, por lo que ser taurino es una opción ética legítima. Aquí sostengo que está en un error y que los argumentos morales no tienen la fuerza que él les adjudica; puede haber razones económicas, políticas o de otro tipo a favor de las corridas, pero no hay razones morales. Afirmo, en cambio, que sí hay (...) razones morales fuertes en contra de las corridas que se basan en que los toros son objeto de consideración moral, es decir, tienen un estatus moral independiente de nuestros intereses. A partir de esta premisa examino y objeto, bajo una perspectiva ética, otros argumentos de Savater. (shrink)

El objetivo de este ensayo es abrir un conjunto de preguntas en torno a la materialidad del pensamiento, sin que ello signifique, a fin de cuentas, establecer una teoría materialista que actúe en desmedro de las ideas. Tampoco se trata, como observará el lector, de reivindicar una teoría de las ideas contra la materia. Lo que se pretende, considerando una contaminación cruzada entre lo sensible y lo inteligible, es rastrear otra verdad para aquello que ha sido considerado, especialmente por el (...) platonismo en sus diversas configuraciones, como lo inesencial frente al andamiaje trascendental de las ideas. En consecuencia, y a partir de un acercamiento pre-liminar, lo que se busca es permitir que los datos sensibles resuenen al interior de lo inteligible, y que lo hagan, además, de un modo no dialectizable. (shrink)

v. 1 Na antiguidade e na Idade Média.--v. 2. A civilização do homem-exterior.

ABSTRACT In the 1960s, when Dr. Belding Scribner discovered how to accomplish the process of dialysis in a repeated way, he could not imagine that in solving such a problem others as or more difficult would appear. Given the technological progress and the impossibility of assisting all patients through the most modern methods, the medical doctor often finds himself faced with the moral dilemma of choosing which patient in the waiting list will receive the treatment. This same dilemma is amplified (...) in the case of organ transplants. Professionals, students, professors of the juridical and health fields, and the population in general, were interviewed as a means of documenting the moral concepts and opinions surrounding this problem. In the reality in which we find ourselves, it seems to us that deciding who lives, and the responsibility for all the events that culminate in such decisions, is still a subject left open to discussion. (shrink)

In this paper I argue that the way in which we revise and change our beliefs is different from that in which we revise and change our judgments of value; this is due to the fact that judgments of value, unlike beliefs, have no truth-values. Changes of judgments of value do not answer in the same way to the restrictions that apply to changes of beliefs and that are determined by the norms that govern beliefs. I argue that, first when (...) we revise and change our beliefs, we should be in a posi-tion to suspend judgments, and when trying to remove doubts, we should try to avoid falsehood and, second when changing beliefs, we should be in a position to assign probabilities to those conjectures we are in suspense about. These two conditions apply to the case of changes of attitudes with truth-values, such as beliefs; I argue that these two charac-teristics do not apply to cases of changes of judgments of value. (shrink)

The global emergency caused by the spread of COVID-19 raises critical challenges for individuals and communities on many different levels. In particular, politicians, scientists, physicians, and other professionals may face new ethical dilemmas and cognitive constraints as they make critical decisions in extraordinary circumstances. Philosophers and cognitive scientists have long analyzed and discussed such issues. An example is the debate on moral decision making in imaginary scenarios, such as the famous “Trolley Problem”. Similarly, dramatic and consequential decisions are realized daily (...) in the current crisis. Focusing on Italy, we discuss the clinical ethical guidelines proposed by the Italian Society of Anesthesiology, Analgesia, Resuscitation and Intensive Care, highlighting some crucial ethical and cognitive concerns surrounding emergency decision making in the current situation. (shrink)

O conceito de memes surgiu em 1976 com Richard Dawkins, como um análogo cultural dos genes. Deveria ser possível estudar a cultura através do processo de evolução por seleção natural de memes, ou seja, de comportamentos, ideias e conceitos. O filósofo Daniel Dennett utilizou tal conceito como central em sua teoria da consciência e pela primeira vez divulgou para o grande público a possibilidade de uma ciência dos memes chamada "memética". A pesquisadora Susan Blackmore (1999) foi quem mais se aproximou (...) de uma defesa completa de tal teoria. No entanto, a memética sofreu pesadas críticas e ainda não se constituiu como uma ciência, com métodos e uma base empírica bem definida. -/- The concept of memes was created by Richard Dawkins in 1976 as a cultural analogue of genes. It suggests the possibility of studying culture through a process of evolution through natural selection of memes, that is, of behaviors, ideas and concepts. The concept became central for the philosopher Daniel Dennett, who employed it in his theory of consciousness and made the possibility of a science of memes, called "memetics", known to the general public. Susan Blackmore (1999) comes closest to giving a complete defense of such a theory. However, memetics has been the target of heavy criticism, and has still not established itself as a science, with specific methods and a well-defined empirical basis. (shrink)

Previously, the author tried to show that some arguments in one of the two versions of Nicholas of Autrecourt’s Quaestio de intensione visionis are taken almost verbatim from the anonymous Tractatus de sex inconvenientibus. This paper concentrates on the arguments themselves in order to consider two main issues: the ‘translatability’ of limit decision problems, manifest in Autrecourt’s juxtaposition of questions de maximo et minimo, de primo et ultimo instanti, and the intension and remission of forms; the importance of Parisian discussions (...) of limit decision problems prior to the adoption of the new analytical languages developed at Oxford. Thus, the paper is divided in two sections, the first concerning some arguments of Autrecourt’s question, the second focusing on the link between one of Autrecourt’s arguments and the medieval tradition of commentaries on Aristotle’s De caelo, in which it is possible to find some antecedents of the analytical approach that later Parisian scholars would apply to these problems. (shrink)

In this paper, we address the problem of truth approximation through theory change, asking whether revising our theories by newly acquired data leads us closer to the truth about a given domain. More particularly, we focus on “nomic conjunctive theories”, i.e., theories expressed as conjunctions of logically independent statements concerning the physical or, more generally, nomic possibilities and impossibilities of the domain under inquiry. We define both a comparative and a quantitative notion of the verisimilitude of such theories, and identify (...) suitable conditions concerning the (partial) correctness of acquired data, under which revising our theories by data leads us closer to “the nomic truth”, construed as the target of scientific inquiry. We conclude by indicating some further developments, generalizations, and open issues arising from our results. (shrink)

Este trabalho discute as possíveis relações entre a histeria e os chamados distúrbios alimentares que, na atualidade, ganharam um caráter epidêmico. Os discursos dos autores sobre a anorexia e a bulimia são apresentados e organizados em categorias temáticas que abordam as definições de anorexia e bu..

In this paper we provide a compact presentation of the verisimilitudinarian approach to scientific progress (VS, for short) and defend it against the sustained attack recently mounted by Alexander Bird (2007). Advocated by such authors as Ilkka Niiniluoto and Theo Kuipers, VS is the view that progress can be explained in terms of the increasing verisimilitude (or, equivalently, truthlikeness, or approximation to the truth) of scientific theories. According to Bird, VS overlooks the central issue of the appropriate grounding of scientific (...) beliefs in the evidence, and it is therefore unable (a) to reconstruct in a satisfactory way some hypothetical cases of scientific progress, and (b) to provide an explanation of the aversion to falsity that characterizes scientific practice. We rebut both of these criticisms and argue that they reveal a misunderstanding of some key concepts underlying VS. (shrink)

This article provides a comparative and interpretative analysis of the emerging projects in Latin America after the crisis of the neoliberal modernity project. It offers a critical interpretation of the current tendencies in Latin American politics at the national level, while suggesting some hints to understand the current neoliberal crisis in Western countries after Trump’s electoral triumph. The purpose is to figure out the collective meanings behind the new national projects in Latin America (postcolonial indigeneity, confrontational populism, defective neoliberalism, and (...) social liberalism) that are constructing a new regional order. The work examines how the neoliberal modernity project came to be dominant in the late 1980s, only to enter into a period of crisis in the current century. That crisis, in turn, provides the basis for exploring four different alternative projects of modernity, based on the kind of rationality and agency promoted by them. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Journal of Aesthetic Education 40.4 (2006) 65-76 MuseSearchJournalsThis JournalContents[Access article in PDF]Identity, Aesthetics, ObjectsGustavo GuerraIn September 1990 UCLA's Wright Art Gallery opened an exhibition entitled Chicano Art: Resistance and Affirmation 1965-1985 (now usually referred to as CARA). While CARA was one of several national events displaying nonmainstream art, it was also distinctive in its politics of self-representation. The artists participating in CARA insisted that they be described as (...) members of a Chicano art movement. With the term Chicano they hoped to step beyond labels preferred by the dominant culture—labels such as Mexican American, Latino, or Hispanic. For these artists, the word Chicano was appealing because it represented a complexity of meanings that they understood as being integral to both their identity and to the art they produced. The word Chicano, as Alicia Gaspar de Alba discusses in Chicano Art Inside/Outside the Master's House,1 embraces multiple meanings and axes of cultural identity; it derives from the Nahuatl pronunciation of Mexicano, often referring to a person of Aztec descent but including, as well, Native American heritage, Mexican roots, and Catholic faith. The CARA artists also embraced the label's association with a politics of liberation, popular protest, and working-class creativity. From the outset, then, the CARA exhibition was more than an art exhibition.By some lights, however, CARA was too much more than an art exhibition. When the organizers realized they needed funds, they applied for a National Endowment of the Humanities (NEH) grant and were initially turned down. While an NEH rejection might mean a number of things, the language of the rejection reports in this case narrows the possibilities down [End Page 65] to an issue that I mean to consider in this article. One rejection report states thatThe panelists understood that Chicano art arose from a variety of political movements and social causes, and therefore the political aspect of this proposal is appropriate to the subject matter.... Even so, the panelists worried that the project makes a political statement, that it is politics masquerading as culture, and that the proposal contains jargon and rhetoric and reads like a manifesto. 2Other reviewers objected to the general language of the report along similar lines. While Chicano artists made a point of representing themselves in complex, multidimensional terms, the NEH found such complexity and multidimensionality perplexing and thus their art not worthy of funding. One referee, for instance, claimed that the terminology used in the proposal was too narrow; he complained that defining Chicano in terms of struggle was too restrictive and excluded other Chicano artists for whom struggle was not a major concern. But later the same reporter objected that some of the concepts in the proposal were not inclusive enough, as they failed to include issues and topics that are central to the Chicano community. Thus the complexity and cluttered characterization that the artists felt was central to their sense of identity was dismissed as either too excessive or as too restrictive. According to the NEH, Chicano artists failed not because of their art (which the referees did describe as "visually compelling") but because of the way in which they chose to identify themselves—because, in other words, of their "rhetoric and jargon." Whatever it was that the NEH found compelling in the Chicano art they found uncompelling in the description of the Chicano artists' lives.After the organizers revised their proposal and reapplied for the grant, they were once again turned down. This second rejection highlights even more clearly the nature of the problem. This second report argues that "[T]here is a disjunction between the organizers' intentions and the exhibition. The proposal does not differentiate clearly between Chicano art and Hispanic art and, in its dependence on self-referential analysis rather than a comparative perspective, the exhibition does not place art in the bigger picture." 3I would like to consider what is at issue when descriptions of identity are said not to work, or when descriptions of art are likewise accused of failure and... (shrink)

Starting with Popper, philosophers and logicians have proposed different accounts of verisimilitude or truthlikeness. One way of classifying such accounts is to distinguish between “conjunctive” and “disjunctive” ones. In this paper, we focus on our own “basic feature” approach to verisimilitude, which naturally belongs to the conjunctive family. We start by surveying the landscape of conjunctive accounts; then, we introduce two new measures of verisimilitude and discuss their properties; finally, we conclude by hinting at some surprising relations between our conjunctive (...) approach and a disjunctive account of verisimilitude widely discussed in the literature. (shrink)

I present a formal ontological theory where the basic building blocks of the world can be either things or events. In any case, the result is a Parmenidean worldview where change is not a global property. What we understand by change manifests as asymmetries in the pattern of the world-lines that constitute 4-dimensional existents. I maintain that such a view is in accord with current scientific knowledge.

Human beings have a memory adapted to primarily retain and recall information that favors their survival and reproduction. We tested whether the frequency and severity of environmental challenges influence adaptive memory, i.e., the ability to retain and recall adaptive information. Therefore, in a community of family farmers, we verified whether the salience index of snakes (as a proxy for the distribution of local knowledge and organization in the recall process) is determined by (1) relative abundance; (2) synanthropic behavior (proxies of (...) environmental challenge frequency); (3) aposematic intensity; (4) active defense behavior; and (5) venom lethality (proxies of environmental challenge severity). To access local knowledge, we used semi-structured interviews and free lists. Ecological information about snakes, necessary for hypothesis testing, was collected from 15 herpetologists. Our results suggest that only the frequency of an environmental challenge determines a person’s ability to retain and recall adaptive information. The severity of an environmental challenge does not determine episodic memory by itself, but only amplifies the recall of information associated with frequent challenges. Therefore, an individual’s adaptive memory is fueled by the repetition of environmental challenges. Nonetheless, when the level of biological organization shifts to the population, severity is deemed evolutionarily significant. The severity of an environmental challenge, even if it leads to the death of individuals, may contribute to the evolution of the population if there are cohesive processes within the population, such as knowledge transmission, that transform it into a new “adaptive unit.”. (shrink)

A partir de una presentación sistemática de los aspectos fundamentales de la teoría freudiana de la sexualidad, sus remanentes aristotélicos y la denegación del carácter material de la libido femenina el presente artículo tiene por objetivo tensionar el imperio del falo. Para ello, se reconstruye, inicialmente, la supuesta naturaleza masculina de la libido y como Freud repite, a su modo, los planteamientos de Aristóteles respecto de la figura del macho mutilado. Enseguida, el artículo se enfrenta a la aproximación misógina de (...) Freud respecto del clítoris y, por medio de su reivindicación, propone la deconstrucción del carácter fálico de la sexualidad. Finalmente, se muestra que el problema de Freud para pensar la sexualidad femenina es su imposibilidad de hacer el duelo del padre. Palabras clave: Sexualidad, falo, envidia del pene, clítoris, libido, nombre del padre. (shrink)

El neoplatonismo da un giro significativo cuando Jámblico integra a su doctrina una perspectiva mística basada en los Oráculos Caldeos. Esta recopilación de fragmentos, que se remonta al zoroastrismo babilónico, surgió en la civilización helenística y ganó relevancia como textos herméticos entre los filósofos a partir del siglo II. Para Jámblico, la preocupación neoplatónica sobre la posibilidad de un retorno al Uno se aborda no tanto a través de una filosofía puramente abstracta, sino mediante una sabiduría filosófica iluminada por la (...) práctica teúrgica. Jámblico afirma la legitimidad de los ritos detallados en estos textos hieráticos, sosteniendo que fueron inspirados por Dios mismo a Juliano. Siriano y Proclo desempeñan un papel crucial en la preservación y transmisión de este legado. Al heredar las enseñanzas de Jámblico, no solo consideraron este enfoque teúrgico como un elemento cuasi refundacional del neoplatonismo, sino que también introdujeron sus propias contribuciones a su desarrollo. Además, actuaron como los intermediarios a través de los cuales estas doctrinas llegaron al autor del Corpus Dionysiacum. En este punto, Dionisio Areopagita entra en escena. Él revitaliza el concepto de teúrgia, aunque –como este trabajo tratará de demostrar– su intento de integrar el neoplatonismo con el cristianismo refleja un retorno a la interpretación original de la teúrgia por parte de Jámblico. Las doctrinas de Dionisio proporcionan una base sólida para que él sostenga que los ritos cristianos instituidos por Jesús –siendo realizados por Dios mismo, en y a través de su propia persona– son doblemente verdaderos. Por lo tanto, estos ritos conducen ciertamente a la theosis, el único medio para lograr la unión del alma con el Dios cristiano. (shrink)

El neoplatonismo da un giro significativo cuando Jámblico integra a su doctrina una perspectiva mística basada en los _Oráculos Caldeos_. Esta recopilación de fragmentos, que se remonta al zoroastrismo babilónico, surgió en la civilización helenística y ganó relevancia como textos herméticos entre los filósofos a partir del siglo II. Para Jámblico, la preocupación neoplatónica sobre la posibilidad de un retorno al Uno se aborda no tanto a través de una filosofía puramente abstracta, sino mediante una sabiduría filosófica iluminada por la (...) práctica teúrgica. Jámblico afirma la legitimidad de los ritos detallados en estos textos hieráticos, sosteniendo que fueron inspirados por Dios mismo a Juliano. Siriano y Proclo desempeñan un papel crucial en la preservación y transmisión de este legado. Al heredar las enseñanzas de Jámblico, no solo consideraron este enfoque teúrgico como un elemento cuasi refundacional del neoplatonismo, sino que también introdujeron sus propias contribuciones a su desarrollo. Además, actuaron como los intermediarios a través de los cuales estas doctrinas llegaron al autor del _Corpus Dionysiacum_. En este punto, Dionisio Areopagita entra en escena. Él revitaliza el concepto de teúrgia, aunque –como este trabajo tratará de demostrar– su intento de integrar el neoplatonismo con el cristianismo refleja un retorno a la interpretación original de la teúrgia por parte de Jámblico. Las doctrinas de Dionisio proporcionan una base sólida para que él sostenga que los ritos cristianos instituidos por Jesús –siendo realizados por Dios mismo, en y a través de su propia persona– son doblemente verdaderos. Por lo tanto, estos ritos conducen ciertamente a la _theosis_, el único medio para lograr la unión del alma con el Dios cristiano. (shrink)