This article gives an epistemological analysis of the reflection process by means of which you can come to know the consistency of a mathematical theory that you already accept. It is argued that this process can result in warranted belief in new mathematical principles without justifying them.

Previous studies suggested that emotions can be correctly interpreted from facial expressions in the absence of conscious awareness of the face. Our goal was to explore whether subordinate information about a face’s gender and race could also become available without awareness of the face. Participants classified the race or the gender of unfamiliar faces that were ambiguous with regard to these dimensions. The ambiguous faces were preceded by face-images that unequivocally represented gender and race, rendered consciously invisible by simultaneous continuous-flash-suppression. (...) The classification of ambiguous faces was biased away from the category of the adaptor only when it was consciously visible. The duration of subjective visibility correlated with the aftereffect strength. Moreover, face identity was consequential only if consciously perceived. These results suggest that while conscious awareness is not needed for basic level categorization, it is needed for subordinate categorization. Emotional information might be unique in this respect. (shrink)

The relationship between aesthetic value and other moral and cognitive values has been a key theme within contemporary aesthetic discussion. In this article, I explore once again the implications of this relationship, but from what I think might be a different angle. With few exceptions, notably Dominic Lopes, most of the contributions to this issue have dealt with the impact that moral or cognitive values could possibly have on the overall aesthetic value of a work of art. In this article, (...) I explore instead how aesthetic properties or merits could play a role in explaining moral and cognitive properties. To do so, I first offer some examples that I think may reasonably exemplify the phenomenon we are considering. Second, I argue that a proper account of interactionism should meet at least two constraints: the relevance constraint and the autonomy constraint. Finally, I try to clarify how it is possible that aesthetic properties substantially contribute to other values by appealing to the notions of expression and the affective character of aesthetic properties. (shrink)

What does it mean to say that some features, such as gender, race and sexual orientation, are socially constructed? Many scholars claim that social constructionism about a kind is a version of realism about that kind, according to which the corresponding kind is a social construction, that it, it is constituted by social factors and practices. Social constructionism, then, is a version of realism about a kind that asserts that the kind is real, and puts forward a particular view about (...) the nature of the kind, namely, that it is constituted by social factors and practices. Social constructivists about human kinds such as gender, race and sexual orientation often make an additional claim, namely, that these kinds are social constructions but they are typically believed to be biological kinds (that is, people are typically wrong about the nature of these kinds). Ron Mallon (2017) calls social constructions that are (falsely) taken to be biological kinds covert social constructions. This paper is about how we could have terms in our natural language that come to refer to covert social constructions. (shrink)

This article sets forth a compositional model of ideology by drawing on the tradition of historical materialism and further developing its insights into the aesthetic composition of reality. It demonstrates how ideology is not simply a set of false beliefs but is rather the process by which social agents are composed over time in every dimension of their existence, including their thoughts, practices, perceptions, representations, values, affects, desires, and unconscious drives. By working through a number of diverse debates and authors—ranging (...) from Karl Marx and Friedrich Engels to Louis Althusser, Eduardo Galeano, Rosaura Sánchez, and Paulo Freire—it thereby elucidates how ideology is best understood as an aesthetic process that includes aspect of sense and sense-making, and that therefore requires a collective, cultural revolution as its antidote. (shrink)

We propose that observables in quantum theory are properly understood as representatives of symmetry-invariant quantities relating one system to another, the latter to be called a reference system. We provide a rigorous mathematical language to introduce and study quantum reference systems, showing that the orthodox “absolute” quantities are good representatives of observable relative quantities if the reference state is suitably localised. We use this relational formalism to critique the literature on the relationship between reference frames and superselection rules, settling a (...) long-standing debate on the subject. (shrink)

The confinement that COVID-19 has brought about has had a negative influence on people’s psychological health. However, this impact is not widespread throughout the population, and men and women may be affected differently and it is not known what protective factors may exist. In this sense, physical activity has classically been shown to be a habit associated with psychological health. The study aimed to analyze the impact of confinement on psychological health, taking into account gender, and perceived changes in physical (...) activity. After the project was approved by the University’s Ethics Commission, the participants, after signing the informed consent, completed the online questionnaires during the days from 6 to 20 April, the time when, in Spain, confinement was in place and the highest peak of deaths and infections from COVID-19 occurred. A total of 457 Spanish participants were evaluated in psychological well-being, in its adaptation to Spanish, in coping, with the Spanish adaptation of the COPE Inventory, in daily habits and difficulties and the level of physical activity they had was recorded. Besides, the perceived change in physical activity due to confinement was recorded. The results showed that perceived emotions, difficulties for certain routines, psychological well-being, and coping differed according to sex. On the other hand, depending on the change in physical activity habits, it was observed that participants who increased their physical activity responded differently in the perception of emotions, and difficulties for routines and in psychological well-being. Finally, differences were also observed in most variables between sedentary, active, and federated participants. Results are discussed highlighting the importance of physical activity as a moderating factor of the impact of confinement. (shrink)

In this article, we offer a rebuttal to a key thesis in Chapter 5 of Engelhardt’s After God: namely, that there exists an “unbridgeable gap” between the dominant secular culture and traditional religious believers. Contra Engelhardt, we argue that it is possible to bridge the gap by employing a strategy that includes, but is not limited to, methods for cultivating understanding and respect and a sense of solidarity. Our argument proceeds in three steps. First, we elucidate Engelhardt’s thesis in light (...) of some of the key concepts he discusses elsewhere in After God. Second, in the hope of developing understanding and respect, we elucidate the history and teachings that form the consciences of traditional Christian medical professionals concerning abortion, euthanasia, and disfiguring surgeries. Third, in the hope of developing a sense of solidarity, we explain the broad scope of the dominant secular culture’s attempt to limit people’s freedom of conscience rights, showing that it includes not only traditional Christians but also members of other traditional religions, members of mainline religious groups, people with alternative conceptions of secularity, and even faithful members of the dominant secular culture. (shrink)

Mainstream forms of psychiatric talk therapy and cognitive behavioral therapy (CBT) do not reliably generate lasting recovery for eating disorders. We discuss widespread assumptions regarding the nature of eating disorders as fundamentally psychological disorders and highlight the problems that underlie these notions, as well as related practical problems in the implementation of mainstream treatments. We then offer a theoretical and practical alternative: a dynamical systems model of eating disorders in which behavioral interventions are foregrounded as powerful mediators between psychological and (...) physical states. We go on to present empirical evidence for behavioral modification specifically of eating speed in the treatment of eating disorders, and a hypothesis accounting for the etiology and progression, as well as the effective treatment, of the full spectrum of eating problems. A dynamical systems approach mandates that in any dietary and lifestyle change as profound as recovery from an eating disorder, acknowledgment must be made of the full range of pragmatic (psychological, cultural, social, etc.) factors involved. However, normalizing eating speed may be necessary if not sufficient for the development of a reliable treatment for the full spectrum of eating disorders, in its role as a mediator in the complex feedback loops that connect the biology and the psychology with the behaviors of eating. (shrink)

The Wigner distribution has proven to be a useful tool in many quantum problems requiring a joint distribution of position and momentum. In the present paper we develop a joint distribution for spin components within the spirit of the Wigner distribution. This distribution provides an insight into the quantum theory of measurement. We also discuss how one may write joint distributions for two arbitrary noncommuting operators.

In recent years, prevalent global societal issues related to fake news, fakery, misinformation, and disinformation were brought to the fore, leading to the construction of descriptive labels such as “post-truth” to refer to the supposedly new emerging era. Thereby, the (mis-)use of technologies such as AI and VR has been argued to potentially fuel this new loss of “ground-truth”, for instance, via the ethically relevant deepfakes phenomena and the creation of realistic fake worlds, presumably undermining experiential veracity. Indeed, _unethical_ and (...) malicious actors could harness tools at the intersection of AI and VR (AIVR) to craft what we call _immersive falsehood_, fake immersive reality landscapes deliberately constructed for malicious ends. This short paper analyzes the ethically relevant nature of the background against which such malicious designs in AIVR could exacerbate the intentional proliferation of deceptions and falsities. We offer a reappraisal expounding that while immersive falsehood could manipulate and severely jeopardize the inherently affective constructions of social reality and considerably complicate falsification processes, humans may neither inhabit a post-truth nor a post-falsification age. Finally, we provide incentives for future AIVR safety work, ideally contributing to a future era of _technology-augmented critical thinking_. (shrink)

The paper highlights the centrality of some concepts from philosophy of sport for philosophical aesthetics. Once Best conclusively answered negatively the fundamental question, ‘Can any sport-form be an artform?’, what further issues remained at the intersection of these parts of philosophy? Recent work revitalizing this interface, especially Mumford’s Watching Sport, contested Best’s fundamental distinction between purposive and aesthetic sports, and insisted that purist viewers are taking an aesthetic interest in sporting events. Here, we defend Best’s conception against considerations Mumford hoped (...) would bring the aesthetics of art and sport closer together, thereby elaborating the aesthetics of sport. But, against Mumford’s resolutely psychological conception of an aim, we follow Best to defend the centrality, for purposive sports, of the means/ends contrast even when taking an aesthetic interest in such sports. We conclude with general speculations about the potential future of the discussions originated here. (shrink)

Most American young people, like their ancestors, harbor desires for a worthy life: a life of meaning, a life that makes sense. But they are increasingly confused about what such a life might look like, and how they might, in the present age, be able to live one. With a once confident culture no longer offering authoritative guidance, the young are now at sea--regarding work, family, religion, and civic identity. The true, the good, and the beautiful have few defenders, and (...) the higher cynicism mocks any innocent love of wisdom or love of country. We are super-competent regarding efficiency and convenience; we are at a loss regarding what it's all for. Yet because the old orthodoxies have crumbled, our "interesting time" paradoxically offers genuine opportunities for renewal and growth. The old Socratic question, "How to live?," suddenly commands serious attention. Young Americans, if liberated from the prevailing cynicism, will readily embrace weighty questions and undertake serious quests for a flourishing life. All they (and we) need is encouragement. This book provides that necessary encouragement by illuminating crucial (and still available) aspects of a worthy life, and by defending them against their enemies. With chapters on love, family, and friendship; human excellence and human dignity; teaching, learning, and truth; and the great human aspirations of Western civilization, it offers people who are looking on their own for meaning, and as well as to people who are looking to deepen what they have been taught or to square it with the spirit of our time. (shrink)

We aim to develop a take on the meaning of works of art that builds on Dennett’s view on the nature of intentionality, namely, that the intentionality exhibited by mental phenomena is not original, but derived. Regarding the meaning of works of art, theories that hold that the meaning is determined by the intentions of the author when creating the work are considered intentionalist. Adopting the view of derived intentionality implies that it is no longer possible to maintain that the (...) semantic content of a work of art is closely linked to the creative act that gave rise to it; accordingly, intentionalist theories should be, broadly speaking, abandoned. However, we claim that one aspect of intentionalist theories is accurate and, moreover, compatible with the perspective on intentionality we adopt: The fact that part of the meaning of a work of art is given by the interpretations that arise when it is assumed that the work was produced by an agent with the purpose of transmitting something. We call this interpretative strategy the work-of-art stance and argue that it should be understood as a subtype of the intentional stance. According to our proposal, this interpretive strategy is part of a view that tries to explain the meaning of works of art as partially indeterminate, relative to a history (and not to a foundational origin) and dependent on interpretive attribution. En este artículo elaboramos una propuesta sobre el significado de las obras de arte que se apoya en la perspectiva de Dennett acerca de la naturaleza de la intencionalidad de los fenómenos mentales. De acuerdo a ella, la intencionalidad que estos exhiben no es original, sino derivada. Adoptar la perspectiva de la intencionalidad derivada implica que ya no será posible sostener que el significado de una obra de arte esté vinculado al acto creativo que le dio origen o que esté determinado por las intenciones que tuvo su autor al crearlas, como han sostenido las teorías intencionalistas. Ahora bien, creemos que hay un aspecto de estas que no es incompatible con la perspectiva de intencionalidad derivada. Se trata del hecho de que parte del significado de la obra de arte está dado por las interpretaciones que surgen sólo cuando se asume que la misma fue producida por un agente con el propósito de transmitir algo. Llamaremos a esta estrategia interpretativa actitud de la obra de arte y defenderemos que debe ser entendida como un subtipo de la actitud intencional. Esta estrategia interpretativa forma parte de una propuesta que intenta explicar el significado de las obras de arte como siendo parcialmente indeterminado, relativo a una historia y dependiente de la atribución interpretativa. (shrink)

Traduação do texto L’expérience de la méthode, de Caroline Blanvillain.

About a month after his 83rd birthday Raphael Robinson was almost wholly incapacitated by a massive stroke, and 8 weeks later, on January 27, 1995, he died of ensuing complications. Mathematics was his life. He was always working on problems—those brought to him in journals or by colleagues, and others that he invented. Just three days before his death he received word that a paper of his, originating in a published problem, was accepted for publication. His 64 publications spanned a (...) full 6 decades, and included significant papers on number theory, combinatorics, complex analysis, and geometry, in addition to logic and set theory.Robinson was born on November 2, 1911, in National City, California. He came to Berkeley to study mathematics, obtaining an A.B. in 1932, an M.A. in 1933, and his Ph.D. in December, 1934. His dissertation was in complex analysis. He took 12 graduate courses in a variety of fields, but not one was close to logic or set theory—which was later the setting of about a quarter of his publications.After completing his studies Robinson served as Instructor for two years at Brown University, then returned for good to Berkeley in 1937, reaching the rank of full Professor in 1949. He taught a great variety of courses and was known as an excellent teacher, but was most interested in problemsolving and research and in 1972, at age 61, he elected early retirement, at considerable financial sacrifice, in order to concentrate on these pursuits. (shrink)

L'A. propose ici une lecture de la Bible, philosophique et en recherche de la sagesse. Il illustre cela en recherchant dans l'étude de la Bible ce qu'il appelle le rêve humaniste qui revient sans cesse de la société rationnelle. Parce que la Bible enseigne, la plupart du temps, non par argumentation, mais par récits, il propose de s'arrêter sur la première histoire concernant ce thème, celle de la ville et de la tour de Babel, racontée dans le livre de la (...) Genèse. (shrink)

En este libro se discuten algunos problemas fundamentales de la sociedad contempor nea que se derivan del desarrollo cient fico y tecnol gico.

Rapport de la conférence scientifique "Jan Amos KomensKi et les problèmes de la pédagogie contemporaine" (Institut pédagogique de l'Université de Poznan, 19-20 novembre 1970). Série d'articles concernant la théorie du pédagogue sur les plus importants problèmes de la pédagogie contemporaine.

This article is contextualized within the recent evolution of household employment in Spain. In the context of the strong demand for personal care services – due to rapid population ageing, mass incorporation of women into the labour market and insufficient collective provision of care services – the growth of domestic work is closely related to the overall social organization of care and specific migration policies that have eased, both implicitly and explicitly, the labour supply of foreign women into Spanish households. (...) In line with ongoing debates in the academic literature as well as in the political sphere, this article seeks to explain the extent to which domestic work can or should be considered as any other job in terms of social and employment rights and obligations. To that end, it evaluates changes in the regulation of household employment in Spain since the creation of the Special Regime for Household Employees in 1969 until the most recent 2011 reform. Following the recommendations of the ILO Convention for Domestic Workers, this latest reform puts domestic workers on equal footing with other dependent employees. It thus implies a sea change in relation to the discriminatory treatment embedded in previous legal frameworks. The main hindrance to the effective transposition of the norm however remains the strong presence of the informal economy and a dubious political commitment to ensure its application. (shrink)

It has been reported in non-contingent schedules that the variety of patterns of behavior is affected by the temporal variation of water deliveries. While temporal variation is accomplished by delivering water at fixed or variable times, spatial variation is usually accomplished by varying the number of dispensers and distance among them. Such criteria do not consider the possible ecological relevance of the location of water dispensers. Nevertheless, it is plausible to suppose that the intersection of the programed contingencies, the ecological (...) differentiated space, and the relative location of relevant objects and events could set up an integrated system with the behavioral patterns of the organism. In the present study, we evaluated the eco-functional relevance of two locations of the dispensers upon behavioral dynamics in Wistar rats using fixed and variable time schedules in a modified open-field system. In Experiment 1, three subjects were exposed to a fixed time 30-s water delivery schedule. In the first condition, the water dispenser was located at the center of the experimental chamber. In the second condition, the water dispenser was located at the center of a wall of the experimental chamber. Each location was present for 20 sessions. In Experiment 2, conditions were the same, but a variable time schedule was used. Routes, distance to the dispenser, recurrence patterns, time spent in zones, entropy, and divergence were analyzed. Our findings suggest a robust differential relevance of the location of the dispensers that should be considered in studies evaluating behavioral dynamics. Results are discussed from an integrative, ecological-parametric framework. (shrink)

I use the word Moralist, somewhat after the French fashion, in the sense of a commentator on the human scene. I apologize for Contemporary, but there was another Camus, way back in the seventeenth century, who is being resuscitated now and who, according to the new Encyclopaedia of Literature , “wrote besides theological works some fifty novels which make him a pioneer of religious edification through popular fiction.” Our Camus is very much of our century and is still a comparatively (...) young man. And he is contemporary not only in the accidental sense that he happens to be alive and writing in our generation. He has suffered in his own flesh with our generation. He is both of us and with us. Born to a working-class French Colonial family in 1913 he knew none of the douceurs de la vie which held the memory in the first World War; while in the second he took an active part in the French Resistance movement and after the liberation edited the periodical Combat . His novels- L'Étranger and La Peste -are not so much works of imaginative creation as fictional records of the events of our time. His plays- Le Malentendu , Caligula , L'État de siège , Les justes -are studies or allegories of moral and political collapse in its various and varying moods. Like Actuelles , a collection of his current writing from 1944 to 1948, both novels and plays are testimonies of the anxieties through which our generation has passed. (shrink)

v. 1. Testo italiano, note, documenti -- v. 2. Versão portuguesa, bibliografia.