Experiencia, cuerpo y montaje: una lectura sobre la subjetividad como problema semejante entre la filosofía de Walter Benjamin y el teatro-danza de Pina Bausch. Resumen de Tesis de doctorado en Filosofía de Ludmila Hlebovich.

In this article, we sketch how theoretical neuroethics can clarify the concept of autonomy. We hope that this can both serve as a model for the conceptual clarification of other components of PIAAAS and contribute to the development of the empirical measures that Gilbert and colleagues [1] propose.

Many technology ethicists hold that the time has come to articulate _neurorights_: our normative claims vis-à-vis our brains and minds. One such claim is the right to _mental integrity_ (‘MI’). I begin by considering some paradigmatic threats to MI (§1) and how the dominant autonomy-based conception (‘ABC’) of MI attempts to make sense of them (§2). I next consider the objection that the ABC is _overbroad_ in its understanding of what threatens MI and suggest a friendly revision to the ABC (...) that addresses the objection (§3). I then consider a second objection: that the ABC cannot make sense of the MI of the _non-autonomous_. This objection appears fatal even to the revised ABC (§4). On that basis, I develop an alternative conception on which MI is grounded in a plurality of simpler capacities, namely, those for _affect_, _cognition_, and _volition_. Each of these more basic capacities grounds a set of fundamental interests, and they are for that reason worthy of protection even when they do not rise to the level of complexity necessary for autonomy (§5). This yields a fully general theory of MI that accounts for its manifestations in both the autonomous and the non-autonomous. (shrink)

In this essay, I claim that certain passages in Book IV of Benedict de Spinoza’s Ethics suggest a novel version of what is known as metaethical constructivism. The constructivist interpretation emerges in the course of attempting to resolve a tension between Spinoza’s apparent ethical egoism and some remarks he makes about the efficacy of collaborating with the right partners when attempting to promote our individual self-interest . Though Spinoza maintains that individuals necessarily aim to promote their self-interest, I argue that (...) Spinoza has an atypical conception of self that allows the interests of other people to be partially constitutive of one's own self-interest. In this way, Spinoza can account for the rationality of concern for the interests of others . This interpretation attributes to Spinoza a form of constructivism that differs in important ways from contemporary Humean and Kantian constructivisms and which can in principle be detached from Spinoza’s particular metaphysical commitments in order to yield a third general category of constructivist view . Though my treatment is necessarily brief, it is my hope that it can serve both to motivate a constructivist reading of Spinoza and, perhaps even more crucially, to suggest a Spinozistic variety of constructivism as a live theoretical option in metaethics. (shrink)

ABSTRACT Many studies have focused on the contributions and/or convergences among the ideas of Bakhtin, Vološinov and Medvedev, and other authors. Brazilian and foreign researchers have shown convergences between the thought of the German philosopher Ernst Cassirer and the aforementioned Russian thinkers. Cassirer problematizes what would give unity to culture, and this is a problem with which Bakhtin, Vološinov and Medvedev are also concerned. Thus, this article analyzes how this question (“what gives unity to culture?”) was answered, seeking convergences among (...) thoughts. We have gone through some of Cassirer’s writings to show how the philosopher has analyzed culture from a unity constituted by symbolization. Next, we see how this issue was addressed by Medvedev and Vološinov. Finally, we seek the way in which Bakhtin sought to understand cultural unity in the essay “The problem of content, material and form”. (shrink)

The literature on deep brain stimulation (DBS) and adaptive DBS (aDBS) raises concerns that these technologies may affect personality, mood, and behavior. We conducted semi-structured interviews with researchers (n = 23) involved in developing next-generation DBS systems, exploring their perspectives on ethics and policy topics including whether DBS/aDBS can cause such changes. The majority of researchers reported being aware of personality, mood, or behavioral (PMB) changes in recipients of DBS/aDBS. Researchers offered varying estimates of the frequency of PMB changes. A (...) smaller majority reported changes in personality specifically. Some expressed reservations about the scientific status of the term ‘personality,’ while others used it freely. Most researchers discussed negative PMB changes, but a majority said that DBS/aDBS can also result in positive changes. Several researchers viewed positive PMB changes as part of the therapeutic goal in psychiatric applications of DBS/aDBS. Finally, several discussed potential causes of PMB changes other than the device itself. (shrink)

Słowo „ciot(k)a” to przede wszystkim obelga kierowana w stronę homoseksualnych mężczyzn, która jest jednak stopniowo rekontekstulizowana i odzyskiwana w języku, kulturze i aktywizmie osób LGBT. Zakres i chronologia tego odzyskiwania pozostają sporne wśród badaczy. Artykuł rekonstruuje bieżące debaty wokół tego, jak kategoria „cioty” była używana w latach dziewięćdziesiątych w prasie dla homoseksualnych mężczyzn. Po omówieniu różnic między wnioskami z trzech badań, z których jedno jest mojego autorstwa, zastanawiam się nad możliwymi przyczynami rozbieżności. Omawiane czynniki to różnice metodologiczne między analizą mediów (...) z perspektywy studiów kulturowych i socjolingwistyki, ocena ironii i kampu oraz czynniki genderowe związane z usytuowaniem badaczy. Twierdzę, że stawką przedstawionych analiz jest polityczna moc rekonstekstualizowanych obelg. (shrink)

Peirce’s sign model is introduced as incompatible with structural semiology in the majority of semiotics textbooks. In this paper, I would like to argue against this general polarization of the semiotic discipline. I focus on compatibilities between Lucien Tesnière’s syntactic theory (verbal valency) and Peirce’s logic of relatives. My main argument is that structural linguistics is not necessarily dyadic, and that Peirce’s sign doctrine is perfectly structural. To define the structural approach in Peirce, I analyze the notions of form (structure) (...) and substance in Hjelmslev and Peirce. The aim of my argument is to contribute to attempts to introduce Peirce’s theory to the field of linguistics in the hope that such an integration will be beneficiary for general linguistics. To extend and support my argument, I provide some examples from biology where Peirce’s theory has been applied. I demonstrate an analogy between the biological structures of proteins and the structure of a sentence with Peirce’s own writings. I consequently introduce Peirce as the first structural semiologist and as the first biolinguist. (shrink)

This special issue addresses question about the place of quantitative methods in the field of biosemiotics. Many standpoints have been taken by contributing authors to demonstrate that the answer to this question is not straightforward. Considering quantitative methods in biosemiotics is necessarily related to inclusion of other scientific fields and interdisciplinary dialogue.

Since the first degrees of musicality of mankind, the music became a sphere of investigation for naturalists (Darwin), economists (Karl Bücher), philosophers (Spencer, Schopenhauer, Cioran), who tried to explain, through their theories, the process of the beginning and settlement of this phenomenon as well as its influence on the human being.Schopenhauer will consider art, and especially music, as the only liberating form from delusion and suffering, from the omnipotence will to live. Making a strange parallelism between music and the will (...) to live, Schopenhauer will find between these two a report of identity: “the world is an incarnation of music as well as an incarnation of Will: There is no art besides music that expresses an ideal aspect of Will, the Will itself in its purest essence”.If at Schopenhauer the music expresses the Will itself in its purest essence, at Emil Cioran “the metaphysical madness of the musical experience… weakens the will to live and the vital main springs”.Through music Emil Cioran found the way to himself, to his ego and his profound musical nature.The moments of separating of the delusions world are for the human being moments in which the entire existence feels like a melody and all of the being’s sufferings assemble and melt into “a convergence of sounds, into a musical enthusiasm and into a warm and resonant universal community”, into a “sweet and rhythmic immateriality”. (shrink)

The Russian icon was always related to the soul of the Russian painter, his anxiety and his emotions. Through the icon the russian has always expressed his faith and mentained the bundle with God. The icon has been considered by the russian people a bridge between human and divinity. The Russian people belive into an russian Christ. The Russian icon embodys the russian nature, his strength of creation and of adaption, but especially the russian soul. It is been capitalized the (...) icon painting of the greatest painters: Andrei Rubliov, Teofan Grecul Dionisie, as well as icon painting, starting from the novgorodiana school (the 11th century) till the 20th century, when big names of icon artists appared, such as Kondrafiev, Filatov, Zubov, A. Ivanov. (shrink)

Among the various appropriations and discussions of M.M. Bakhtin’s work, his ‘philosophy of the everday’ has received increasing recognition in Western scholarship that has complemented his reputation as a literary theorist, aesthetician, and linguist. For example, some critics have suggested that Bakhtin’s work on literature springs from his understanding of the novel as a ‘transcendental metaphor’ for life. Others have attempted to adapt Bakhtin’s work on literature and its emancipatory practical orientation to critical social theory. Such interpretive endeavors might be (...) valid in their respective contexts. However, they in effect obscure the fact that Bakhtin starts his intellectual career as a phenomenologist intent on giving a non-aesthetic explanation of the world, i.e., as human beings experience it through cognition and practical action prior to the mediation of art. In one of his earliest pieces, Toward a Philosophy of the Act, Bakhtin sets out to advance the foundations of a prima philosophia, a philosophical ontology that would explain human existence through categories of being rather than through those of representation. No matter how much of Bakhtin’s early work draws on the legacy of other thinkers, such an intention, unequivocally expressed, testifies to his investment in the philosophy of the real, the practical, and the everyday. In Bakhtin’s early essays, the human being—the figure around which his whole philosophy of the 1920’s revolves—is explicitly portrayed as a living, breathing individual and is carefully distinguished from a literary ‘hero’. (shrink)

This article provides a methodological tool for studying central civil service management structures (CCSMS) and their role in de-politicizing the civil service, thereby contributing to evidence-based civil service management. This tool can be used in comparative studies of CCSMS across, but also within countries, since civil service management functions are often split between several central organizations in one country. The comparative study of CCSMS is particularly useful for contemporary policy makers in EU member states, who currently face the challenge of (...) reforming civil service systems due to EU pressure. There is therefore an urgent need to establish which type of central structure would effectively support the EU’s favored values of professionalizing and de-politicizing the civil service. Stemming from theory on organizational autonomy, our typology focuses on two key dimensions of the CCSMS that support these values: decision-making autonomy over individual civil servants and structural accountability. (shrink)

The phenomenon of financialization is multifaceted and can be considered from different points of view. The main purpose of the article is to show how financialization affects the erosion of the common good. To achieve this, various negative sides of financialization are described, referring to the eight principles of the common good: effective use of limited resources, freedom, prosperity, justice, responsibility, solidarity, primacy of interpersonal relations and institutional principle. Further considerations concern the presentation of possible solutions to the problem of (...) financialization. Two perspectives are selected. First, the answer of Catholic social teaching to the phenomenon of financialization, as presented in the form of the Vatican document Oeconomicae et pecuniariae quaestiones from May 2018. Next, one of the main causes of financialization is shown: economic and financial theories, which has become the theoretical foundation for the phenomenon. On this basis, the need for new theoretical solutions based on the institutional approach in the science of economics and finance is discussed. Possible new alternative approaches, including the concept of financial personalism, are also recognized. (shrink)

Although Gould and Lewontin's (1979) paper stimulated an extraordinary response, the current study of adaptation is – and should be – more than a defense against their criticisms. Adaptations are studied by biologists in new and exciting ways, including experimental manipulations of populations in the field and laboratory, comparative analyses of taxa with known evolutionary relationships, and quantitative genetics. These techniques go beyond ascertaining whether or not a trait is an adaptation.

We appreciate Meynen’s examination of ethical implications of using neurotechnologies to decode neural data and make inferences about cognitive processes. Here, we address three issues that we beli...

The expansion of research on deep brain stimulation (DBS) and adaptive DBS (aDBS) raises important neuroethics and policy questions related to data sharing. However, there has been little empirical research on the perspectives of experts developing these technologies. We conducted semi-structured, open-ended interviews with aDBS researchers regarding their data sharing practices and their perspectives on ethical and policy issues related to sharing. Researchers expressed support for and a commitment to sharing, with most saying that they were either sharing their data (...) or would share in the future and that doing so was important for advancing the field. However, those who are sharing reported a variety of sharing partners, suggesting heterogeneity in sharing practices and lack of the broad sharing that would reflect principles of open science. Researchers described several concerns and barriers related to sharing, including privacy and confidentiality, the usability of shared data by others, ownership and control of data (including potential commercialization), and limited resources for sharing. They also suggested potential solutions to these challenges, including additional safeguards to address privacy issues, standardization and transparency in analysis to address issues of data usability, professional norms and heightened cooperation to address issues of ownership and control, and streamlining of data transmission to address resource limitations. Researchers also offered a range of views on the sensitivity of neural activity data (NAD) and data related to mental health in the context of sharing. These findings are an important input to deliberations by researchers, policymakers, neuroethicists, and other stakeholders as they navigate ethics and policy questions related to aDBS research. (shrink)

In section I, I lay out key components of my favoured non-cognitivist interpretation of Mill's metaethics. In section II, I respond to several objections to this style of interpretation posed by Christopher Macleod. In section III, I respond to David Brink's treatment of the well-known ‘competent judges’ passage in Mill'sUtilitarianism. I argue that important difficulties face both Brink'sevidential interpretationand the rivalconstitutive interpretationthat he proposes but rejects. I opt for a third interpretative option that I call thepsychological interpretation. This interpretation makes (...) sense of otherwise difficult aspects of chapter IV ofUtilitarianism. In section IV, I offer some reasons for rejecting Nicholas Drake's claim that Mill is ultimately best characterized as a Humean constructivist. If we accept Drake's suggestion that Mill's non-cognitivism is compatible with his being a constructivist, I argue, we should view Mill as putting forward a distinctively Millian form of constructivism rather than a Humean one. (shrink)

New discoveries in the life sciences have affirmed that the virtual script as well as its context-dependent reading and interpretation determine the final living creature. An extended understanding of Darwinian Theory is crucial for understanding life as semiosis in terms of Peirce and Eco’s semiotic models. The semiosis of living systems is potentially unlimited. Genes are not static and unchangeable scripts, but can always be reinterpreted by new interpretants that illuminate them from different points of view, depending on which properties (...) are relevant in a particular context. The encyclopedia is a term, in Umberto Eco’s semiotics, which represents the multidimensional space of semiosis that is governed by a self-sustaining production of interpretants. The paper will present the idea of understanding the Extended Synthesis in terms of a biosemiotic enyclopedia. (shrink)

ABSTRACT Many studies, aiming to analyze the philosophical roots of the ideas of the so-called “Bakhtin Circle,” have shown some convergences between the thought of the German philosopher Ernst Cassirer and the ideas outlined by the Circle’s authors. Therefore, in this article, we seek to compare Cassirer’s theories about “cultural sciences” with Bakhtin’s reflections on these same sciences. Throughout the article, we point out similarities and differences in the discussions presented by the two authors. We highlight a clear similarity in (...) the ways in which the authors (Cassirer and Bakhtin) approach the object of human sciences as opposed to the object of natural sciences, based on the idea of “personification” and “thingification” (Bakhtin) and knowledge of the “other” and knowledge of the “thing” (Cassirer). We concluded that this similarity would be due to the reading that both authors would have made of the works of Scheler, Dilthey and Rickert. (shrink)

The Annual Biosemiotic Achievement Award was established at the annual meeting of the International Society for Biosemiotic Studies (ISBS) in 2014, in conjunction with Springer and _Biosemiotics_. It seeks to recognize papers published in the journal that present novel and potentially important contributions to biosemiotic research, its scientific impact, and its future prospects. Here the winner of the Biosemiotic Achievement Award for 2022 is announced: The award goes to Sigmund Ongstad for his article “Simple Utterances but Complex Understanding? Meta-studying the (...) Fuzzy Mismatch between Animal Semantic Capacities in Varied Contexts”. (shrink)

Dans les cours italiennes du xve siècle, la danse et le combat, essentiels dans l’éducation du noble, participent à la définition de la place et du comportement des femmes et des hommes. Les maîtres à danser du Quattrocento, construisent et définissent la théorie et la pratique d’une danse savante et produisent un discours conforme à des normes politiques, sociales et genrées. Guillaume le Juif, définit précisément le rôle et la place de la femme qui danse. Antonio Corazzino, également homme d’armes, (...) poète et humaniste, exprime une vision de la bienséance, qui participe d'une conception plus générale des rôles attribués au genre. Les valeurs viriles assument une prééminence évidente dans l’évolution de la vie des cours. Les techniques du corps incarnent une réalité et un discours politique. Dans l'ensemble de son œuvre, le masculin et le féminin s’incarnent notamment dans les modèles de Mars et de Vénus, les deux faces de la Concordia discors, dans la femme qui danse et l’homme qui combat. (shrink)

Since the first degrees of musicality of mankind, the music became a sphere of investigation for naturalists (Darwin), economists (Karl Bücher), philosophers (Spencer, Schopenhauer, Cioran), who tried to explain, through their theories, the process of the beginning and settlement of this phenomenon as well as its influence on the human being.Schopenhauer will consider art, and especially music, as the only liberating form from delusion and suffering, from the omnipotence will to live. Making a strange parallelism between music and the will (...) to live, Schopenhauer will find between these two a report of identity: “the world is an incarnation of music as well as an incarnation of Will: There is no art besides music that expresses an ideal aspect of Will, the Will itself in its purest essence”.If at Schopenhauer the music expresses the Will itself in its purest essence, at Emil Cioran “the metaphysical madness of the musical experience… weakens the will to live and the vital main springs”.Through music Emil Cioran found the way to himself, to his ego and his profound musical nature.The moments of separating of the delusions world are for the human being moments in which the entire existence feels like a melody and all of the being’s sufferings assemble and melt into “a convergence of sounds, into a musical enthusiasm and into a warm and resonant universal community”, into a “sweet and rhythmic immateriality”. (shrink)

This paper examines the issue of Islamic political philosophy in terms of prophecy, revelation and divine law. It is important to note that philosophy, and Islamic politics are in a good relation with religion. In the present study I have developed this connection through the philosophical theories of the medieval philosopher Al-Farabi. What are the differences and similarities between philosophy and divine law, or between a philosopher and prophet? What are Al-Farabi’s most important political theories and what are the concepts (...) of virtuous city and democratic city? What is the philosophy of the Quran? Our study seeks to answer all this questions. The divine law sets the beliefs and actions of the Islamic community, while the theoretical aspects which relate to it are entrusted to the philosophers. Theology is a discipline which protects divine law and establishes the truth of a special revelation, political theology being complementary to political philosophy. Theology tries to develop a rational and coherent understanding of the divine law, to find out what is the prophecy and to differentiate the true prophets from the false ones. (shrink)

In thesis VI of Walter Benjamin’s On the Concept of History, we find the sentence of danger in which the dead are, which we can think of as a threat of a second death, or symbolic death of the oppressed tradition of which the historiographer has to be alert. Now, if there is a second death it is because there is a life after natural death, that is a survival [Nachleben] of the past in the present. This survival, in the (...) context of the theses of 1940, is possible to weave it with the notions of historical experience [Erfahrung] and the transmission thereof. Faced with the danger of the absolute disappearance of what has been truncated, the German author exposes the need to save it, that is, to carry out a redemption, a remembrance. In this sense, redemption would operate as a second chance, or second instance, of those who have already had a natural death, and who therefore survive, are in their "over-life", which is on the verge of disappearing. Redemption, in these terms, is reconfigured as a form of resistance, then, against the possible annihilation that would bury definitively those signifiers, those memories. Here we will essay thinking this possibles intersections between the benjaminians notions of survival, historic experience and redemption, and the lacanian notion of second death, for being able to think the duality of natural and simbolic death and life, the failed of natural death -the possibiliy of redemption that allows- and the absolut and irreversible character of second death. (shrink)

LetN. be the set of all natural numbers, and letD n * = {k N k|n} {0} wherek¦n if and only ifn=k.x f or somexN. Then, an ordered setD n * = D n *, n, wherex ny iffx¦y for anyx, yD n *, can easily be seen to be a pseudo-boolean algebra.In [5], V.A. Jankov has proved that the class of algebras {D n * nB}, whereB =, {k N is finitely axiomatizable.