The concept of unconscious knowledge is fundamental for an understanding of human thought processes and mentation in general; however, the psychological community at large is not familiar with it. This paper offers a survey of the main psychological research currently being carried out into cognitive processes, and examines pathways that can be integrated into a discipline of unconscious knowledge. It shows that the field has already a defined history and discusses some of the features that all kinds of unconscious knowledge (...) seem to share at a deeper level. With the aim of promoting further research, we discuss the main challenges which the postulation of unconscious cognition faces within the psychological community. (shrink)

The representational nature of human cognition and thought in general has been a source of controversies. This is particularly so in the context of studies of unconscious cognition, in which representations tend to be ontologically and structurally segregated with regard to their conscious status. However, it appears evolutionarily and developmentally unwarranted to posit such segregations, as,otherwise, artifact structures and ontologies must be concocted to explain them from the viewpoint of the human cognitive architecture. Here, from a by-and-large Classical cognitivist viewpoint, (...) I show why this segregation is wrong, and elaborate on the need to postulate an ontological and structural continuity between unconscious and conscious representations. Specifically, I hypothesize that this continuity is to be found in the symbolic-based interplay between the syntax and the semantics of thought, and I propose a model of human information processing characterized by the integration of syntactic and semantic representations. (shrink)

The traditional model of human cognition (TMHC) postulates an ontological and/or structural gap between conscious and unconscious mental representations. By and large, it sees higher-level mental processes as commonly conceptual or symbolic in nature and therefore conscious, whereas unconscious, lower-level representations are conceived as non-conceptual or sub-symbolic. However, experimental evidence belies this model, suggesting that higher-level mental processes can be, and often are, carried out in a wholly unconscious way and/or without conceptual representations, and that these can be processed unconsciously. (...) This entails that the TMHC, as well as the theories on mental representation it motivates and that in turn support it, is wrong. (shrink)

The definition of knowledge as justified true belief is the best we presently have. However, the canonical tripartite analysis of knowledge does not do justice to it due to a Platonic conception of a priori truth that puts the cart before the horse. Within a pragmatic approach, I argue that by doing away with a priori truth, namely by submitting truth to justification, and by accordingly altering the canonical analysis of knowledge, this is a fruitful definition. So fruitful indeed that (...) it renders the Gettier counterexamples vacuous, allowing positive work in epistemology and related disciplines. (shrink)

Las edificaciones con valor patrimonial son un testimonio excepcional del progreso de una comunidad y representan ejemplos innegables de la transferencia de conocimientos a lo largo de las generaciones. Es inevitable caminar por centro consolidado de Pasaje y no reconocer el legado cultural de muchas edificaciones. Sin embargo, también resulta fácil observar las alteraciones erróneas que sea han realizado a estas edificaciones con el objetivo de responder a las “nuevas exigencias” de la actualidad. La conservación de los bienes patrimoniales resulta (...) necesaria para la preservación de la integridad e identidad de la ciudad. La presente investigación posibilita entender el nivel de susceptibilidad que presentan las edificaciones consideradas como bienes patrimoniales, debido a que estás viviendas poseen un valor cultural. El objetivo de la investigación es el de identificar la susceptibilidad sísmica a las que están expuestas, para esto se utilizaron métodos de matrices de evaluación sísmica para medir el nivel de susceptibilidad en las edificaciones patrimoniales. (shrink)

Neste pequeno ensaio procurar-se-á determinar como, em Miguel Reale, a ontognoseologia se constitui como uma teoria geral da experiência, onde se concretizam e se relacionam dialecticamente o ser e o conhecer. Por outro lado, aferiremos como a tese da impossibilidade da experiência metafísica e, consequentemente, do seu conhecimento parte da concepção da irredutibilidade da experiência humana, que é sempre histórica, e que, por isso, reduz a inquirição metafísica ao nível da mera conjectura. Na dialéctica entre sujeito e objecto, no processo (...) do conhecimento, emerge o valor, a determinação axiológica, e na acção, na experiência histórica e cultural que fazemos de nós no e do Mundo emerge o sentido. Assim, pelo conhecer constituímo-nos e sendo actualizamos o Ser. (shrink)

A proposta desse artigo é analisar as diferentes apropriações e entendimentos das Trovas de Bandarra no século XVII, a partir das tópicas do "sonhar" e "ver", que estruturam o poema profético. Identificando algumas estrofes recorrentes nos comentários seiscentistas, pretende-se discutir as polêmicas surgidas em torno dos "Sonhos" do sapateiro de Trancoso e como estas permitem identificar posições frente ao problema do sonho profético e de seu uso nas leituras do destino e futuro português. A estrutura do texto é dada pelo (...) passo das polêmicas em torno dos comentários às passagens selecionadas, com especial destaque para a figura do jesuíta Antonio Vieira e as disputas envolvendo seus textos na segunda metade do século XVII. (shrink)

El presente artículo recupera los argumentos de Agamben respecto del infundamento del derecho, la violencia que le es intrínseca y la centralidad de la ficción en los dos primeros volúmenes de Homo sacer, _El poder soberano y la nuda vida_, _Estado de excepción_. A su vez, estudia la potencia diagnóstica de la apropiación que hace Agamben de las tesis de Schmitt, así como la crítica que despliega a sus límites teóricos desde Benjamin.

More often than not, theories of belief and of belief ascription restrict themselves to conscious beliefs, thus obliterating a vast part of our mental life and offering extremely incomplete, unrealistic theories. Indeed, conscious beliefs are the exception, not the rule, as far as human doxastic states are concerned, and a naturalistic, realistic theory of knowledge that aspires to completeness has to take unconscious beliefs into consideration. This paper is the elaboration of such a theory of belief.

Viruses and related infectious genetic parasites are the most abundant biological agents on this planet. They invade all cellular organisms, are key agents in the generation of adaptive and innate immune systems, and drive nearly all regulatory processes within living cells.

In lieu of an abstract, here is a brief excerpt of the content:WAS ST. THOMAS AQUINAS A PLATONIST? FORTY YEARS AGO, few students would have called St. Thomas Aquinas a Platonist. At that time he was almost universally recognized as a brilliant exponent of medieval Aristotelianism. In fact, St. Thomas was considered by many to be a " pure " Aristotelian. This position was aptly expl'essed by Bertrand Russell, in his History of Western Philosophy : Aquinas, unlike his predecessors, had (...) a really competent knowledge of Aristotle. His friend William of Moerheke provided him with translations from Greek, and he himself wrote commentaries. Until his time, men's notions of Aristotle had been obscured by Neoplatonic accretions. He, however, followed the genuine Aristotle, and disliked Platonism, even as it appears in Saint Augustine. He succeeded in persuading the Church that Aristotle's system was to be preferred to Plato's as the basis of Christian philosophy, and that Mohammedans and Christian Averroists had misinterpreted Aristotle.1 Russell, however, although correct in saying that St. Thomas "had a really competent knowledge of Aristotle," neither knew how his philosophy was different from that which had come before nor had any idea of the extent to which the overpowering influence of Neoplatonism had been elt by almost all medieval thinkers, including St. Thomas. Concerning St. Thomas's Aristotelianism, Wayne Hankey has observed the following: Indeed one might say that his Aristotelianism should be seen within the context of his Neoplatonism. Certainly he generally reads Aristotle through Neoplatonic spectacles, but more significant is that the movement toward a more positive view of Aristotle is a feature of the later Neoplatonism and especially of its Christian 1 Bertrand Russell, A. History of Western Philosophy (New York: Simon and Schuster, 1945), p. 453. 209 210 LUIS CORTEST adherents. Nor is it exclusively a feature of the Iamblichan tradition ; for Porphyry's view of the first principle is closer to Aristotle's than are the positions of either Plotinus or Iamblichus and his followers, and he is responsible for the assimilation of Aristotle's logic into Neoplatonism after Plotinus's critique. It is perhaps enough to mention that Porphyry, Boethius, and the Arabs provide the main western medieval sources for the knowledge of Aristotle until the time of St. Thomas.2 On the surface, it would seem that Russell, never an admirer of Thomistic philosophy, was neither accurate nor objective in his evalu::tion of St. Thomas's Platonism. This judgment of Russell's position, however, might perhaps be too severe. It must be remembered that modern Neoplatonic studies were only in their infancy when Russell's text was first published in 1945. Actually, this scholarship dates, for the most part, from the time of Dodd's edition of Proclus's Elements of Theology in 1933.3 In fact, only in recent years have these studies been cultivated by an impressive number of scholars. Even in the early years of Neoplatonic scholarship, however, there were a few works devoted to St. Thomas Aquinas and Platonism. In 1939, Cornelio Fab:m published his important study, La nozione metafisica di partecipazione secondo S. Tommaso d'Aquino in Milan. This work not only stressed the importance of the Platonic doctrine of participation in the works of St. Thomas, but also considered the Thomistic corpus in terms of medieval Neoplatonism. Along with Fabro's works, many others soon appeared focusing on the Platonic side of St. Thomas, including those of L. B. Geiger,4 Joseph Santeler,5 and Arthur Little.6 Some concluding remarks f:mm Little's 2 Wayne Hankey, ".Aquinas' First Principle: Being or Unity?" Dionysius, IV (1980), 147-148. a Eric Robertson Dodds, Proclus. The Elements of Theology (Oxford: The Clarendon Press, 1933). 4 L. B. Geiger, La Participation dans la Philosophie de S. Thomas d'Aquin (Paris: Vrin, 1942). 5 Joseph Santeler, Der Platonismus in der l!Jrkenntnislehre des Heiligen Thomas von Aquin (Innsbruck: F. Rauch, 1939). s.Arthur Little, The Platonic Heritage of Thomism (Dublin: Golden Eagles Books, 1950). WAS ST. THOMAS AQUINAS A PLATONIST( 211 book, The Platonic Heritage of Thomism, are indicative of the scholarship from this period in Thomistic studies: Whether wittingly or unwittingly he [St. Thomas] taught a Platonic doctrine rejected by Aristotle when he taught... (shrink)

Translation from the Latin into Portuguese, with extensive introduction and notes, of Dietrich of Freiberg's De origine rerum praedicamentalium, Chapter 5. This text, a late medieval treatise on reality and human cognition (or human cognition and reality), is a particularly hard nut to crack; hence my having translated it (O.K., I also enjoyed the Latin part).

Este artículo reseña: Oscar PÉREZ DE LA FUENTE, Odio, minorías y libertad de expresión.

The article deals with the constitution of a «historical people» in the conference munity that underlie to the interpretations of works of art in the conference are examined, pointing out the relationship of both with two types of different communities. In turn, they also constituted the images of ideal community of nacionalsocialism in power. This coincidence shows a deep agreement of Heidegger with governing nacionalsocialism different from a mere adhesion to the party. In this way, it is shown the parallel (...) of the question about the «new beginning» looked for by Heidegger starting from the Kehre and his political commitment for those years. (shrink)

International large-scale assessments have gained much attention since the beginning of the twenty-first century, influencing education legislation in many countries. This includes Spain, where they have been used by successive governments to justify education policy change. Unfortunately, there was a problem with the PISA 2018 reading scores for this country, meaning the OECD refused to initially release the results. Therefore, in this paper we attempt to estimate the likely PISA 2018 reading scores for Spain, and for each region within. The (...) figure finally published by the OECD for Spain – in terms of reading scores – was 476.5 points, which is between the lower and upper bound of the interval we find (475 to 483 test points in 2018). Additionally, we report some robustness checks for the OCED countries participating in PISA 2018, which show that the difference between the actual scores and the ones we found with the imputation methods are quite close. (shrink)

In the 1720s two Jesuit astronomers working at the court of King João V of Portugal, in Lisbon, received several instruments produced by the best makers in London, Paris and Rome. With the crucial help of the Portuguese diplomatic network contacts with academies, savants and instrument makers were established, seeking technical advice and the best astronomical instruments available at the time. It was in this context that in April 1726 a set of Latin instructions accompanying pendulum clocks made by George (...) Graham were dispatched from London to Lisbon. These unpublished instructions are now preserved in the papers of Giovanni Battista Carbone, one of these Jesuit astronomers, offering a significant window into the procedures and technical details involved in the setting, operation and transport of Graham’s astronomical clocks. In this paper, I will not only discuss this important document in the framework of Graham’s contributions to astronomy and horology, but also in the perspective of the search for accuracy. (shrink)

Zygmunt Bauman, la tarea de construir un nuevo orden para reemplazar al viejo y oxidado actualmente ya no forma parte de ninguna agenda. La modernidad de hoy vive en una continua licuefacción: es la modernidad líquida. Por eso, advertida la dificultad de la tarea –dado que nos enfrentamos a un escenario en permanente transformación– y teniendo en cuenta que las reflexiones de nuestro autor distan mucho de ser una catalogación exhaustiva, el objetivo de este artículo es señalar una distinción primordial: (...) la contraposición entre ética y moral que trasluce en los textos de Zygmunt Bauman. Este contraste es necesario como presupuesto para secundar una aspiración de Bauman: la de hacer de la modernidad líquida un periodo histórico un poco más moral. Además, la relevancia de establecer este contraste se hace manifiesta al adquirir la convicción de que muchas de las ideas de fondo que subyacen detrás de las afirmaciones de Bauman no se nos presentan directamente ante los ojos, sino que han de ser reconstruidas. Por eso, comenzaremos por justificar la importancia de establecer tal distinción, para después ahondar en las nociones que el sociólogo polaco denominaba ética moderna y ética posmoderna, y, a partir de ahí, dilucidar mejor lo que sería para Bauman la moral. Cerraremos nuestro artículo haciendo una valoración de esta perspectiva de Bauman que, como él mismo reconoce, adolece de la misma ingénita incertidumbre del fenómeno analizado. (shrink)

Tres filósofos catalanes: Joaquín Xirau. Eduardo Nicol. José Ferrater Mora.--La herencia de Ortega y Gasset: José Gaos. Luis Recaséns Siches. Manuel Granell. Francisco Ayala. María Zambrano.--Dos filósofos independientes: Juan D. García Bacca. Eugenio Imaz.--Panorama general de la filosofía española en América.

Maslow’s Human Motivation extended Theory, in its late version, proposed transcendence as one of the highest levels, inclusive or holistic in the Human consciousness. Through Meaning Theory, Victor Frankl and Paul Wong suggested that self-transcendence is a fundamental expression of our spiritual nature and a distinctive concept. However, it is not clear whether at present, with an extensive offer of individualistic currents, transcending involves a personal issue or is rather a collective issue, related to community and culture. The objective of (...) this research is to determine if seeking personal transcendence and seeking collective transcendence are two differentiable categories, and if there is a priority among them, which would suggest an extension of the Theory. With the participation of 402 business students in Mexico, and with the help of a structured equation model, it was determined that there is a significant difference between orientation toward “I transcend” and the orientation toward “I help others transcend.” The results obtained from the selected sample indicate that individual transcendence and collective transcendence are distinguishable categories. In addition, it was found that young people prefer to seek a personal meaning rather than a collective one, which suggest that dimension of collective transcendence is prior to personal transcendence. These findings can be used to design job profiles for positions that require staff development, and it can serve as a positive pattern for life education and society. (shrink)

La relación existente entre filosofía y psicología se remonta a sus mismos orígenes, a lo largo del presente artículo analizaremos su relación en temas claves como la mente, el cerebro, la conciencia y los diversos fundamentos filosóficos en que se basan muchas aseveraciones de la psicología. También se analizará desde la perspectiva de la filosofía de la ciencia y la epistemología la evolución que ha tenido la psicología en sus distintos paradigmas, focalizados especialmente en el funcionalismo.

Rather than occurring abstractly (autonomously), ethical growth occurs in interpersonal relationships (IRs). It requires optimally functioning cognitive processes [attention, working memory (WM), episodic/autobiographical memory (AM), inhibition, flexibility, among others], emotional processes (physical contact, motivation, and empathy), processes surrounding ethical, intimacy, and identity issues, and other psychological processes (self-knowledge, integration, and the capacity for agency). Without intending to be reductionist, we believe that these aspects are essential for optimally engaging in IRs and for the personal constitution. While they are all integrated (...) into our daily life, in research and academic work, it is hard to see how they are integrated. Thus, we need better theoretical frameworks for studying them. That study and integration thereof are undertaken differently depending on different views of what it means to live as a human being. We rely on neuroscientific data to support the chosen theory to offer knowledge to understand human beings and interpersonal relational growth. We should of course note that to describe what makes up the uniqueness of being, acting, and growing as a human person involves something much more profound which requires too, a methodology that opens the way for a theory of the person that responds to the concerns of philosophy and philosophical anthropology from many disciplines and methods (Orón Semper, 2015;Polo, 2015), but this is outside the scope of this study. With these in mind, this article aims to introduce a new explanatory framework, called the Interprocessual-self (IPS), for the neuroscientific findings that allow for a holistic consideration of the previously mentioned processes. Contributing to the knowledge of personal growth and avoiding a reductionist view, we first offer a general description of the research that supports the interrelation between personal virtue in IRs and relevant cognitive, emotional, and ethic-moral processes. This reveals how relationships allow people to relate ethically and grow as persons. We include conceptualizations and descriptions of their neural bases. Secondly, with the IPS model, we explore neuroscientific findings regarding self-knowledge, integration, and agency, all psychological processes that stimulate inner exploration of the self concerning the other. We find that these fundamental conditions can be understood from IPS theory. Finally, we explore situations that involve the integration of two levels, namely the interpersonal one and the social contexts of relationships. (shrink)