This article attempts to trace the continuity of Tomonobu Imamichi’s understanding of nature and its relationship with human beings in Peter Kemp’s insights on nature in the context of a cosmopolitan Philosophy of Education. The first part deals with Tomonobu Imamichi’s synthesis of the past and present relationship of the human being with nature. The second part describes Peter Kemp’s inclusion of animal nature in a cosmopolitan understanding of Nature. The article concludes with lessons learned from both philosophers in the (...) COVID-19 pandemic. (shrink)

The intent of this article is not to compare the philosophies of education of Confucius and Peter Kemp but to draw out what is perennial in Confucius’s philosophy of education and bring it to the contemporary context in Peter Kemp’s philosophy of education. The first part deals with Confucius’s teachings on education. The second part highlights Peter Kemp’s philosophy of education, the context of which is globalization and its dangers. The synthesis of both philosophies would mean that education is a (...) right that everyone is entitled to, that education is basically cultivation of character more than instruction, that the virtues of ren, righteousness, wisdom, and propriety can be adapted and applied to the demands of global citizenship. The method of teaching can be both dialogical (Confucius) and democratic (Kemp) when the teacher is passionate, engaged, knowledgeable of issues, caring for students, and an exemplar of what she teachers. (shrink)

This article examines the Kantian thesis of the a priori nature of our knowledge of space. Because it makes the representation of objects possible as external to us and all others, and consequently, as distinct and individualized, space (whatever its structure may be) claims the status as necessary condition and as apriori possibility of all knowledge. However, in the light of various physical, psychological and philosophical considerations, it seems that the particular structure allocated by Kant to space (i.e. uniqueness, infinity, (...) continuity, homogeneity, isotropy, Euclidean character and three-dimensional character) is neither necessary nor a priori but is rather contingent and dependent on experience. For this reason a pragmatist relativization of the transcendental approach appears to be necessary: the structure of space which makes knowledge possible is not apriori in an absolute sense, but rather, it is determined within the context of a certain practice, which is characterized by a certain mode of interaction with the environment and reveals particular empirical constraints to which this spatial structure must fit. (shrink)

Attention is often conceived as a gateway to consciousness . Although endogenous spatial attention may be independent of conscious perception , exogenous spatial orienting seems instead to be an important modulator of CP . Here, we investigate the role of auditory alerting in CP in normal observers. We used a behavioral task in which phasic alerting tones were presented either at unpredictable or at predictable time intervals prior to the occurrence of a near-threshold visual target. We find, for the first (...) time in neurologically intact observers, that phasic alertness increases CP, both objectively and subjectively. This result is consistent with evidence showing that phasic alerting can ameliorate the spatial bias exhibited by visual neglect patients . The alerting network may increase the activity of fronto-parietal networks involved in top-down amplification required to bring a stimulus into consciousness. (shrink)

The increasing use of information and communication technologies (ICT) to help facilitate neuroscience adds a new level of complexity to the question of how ethical issues of such research can be identified and addressed. Current research ethics practice, based on ethics reviews by institutional review boards (IRB) and underpinned by ethical principalism, has been widely criticised and even called ‘imperialist’. In this paper, we develop an alternative way of approaching ethics in neuro-ICT research, based on discourse ethics, which implements responsible (...) research and innovation through dialogues. We draw on our work in Ethics Support, using the Human Brain Project as empirical evidence of the viability of this approach. (shrink)

We agree with Chapman et al. (2025) that the Common Rule needs revision, particularly regarding the application of artificial intelligence and machine learning (AI/ML) in health research with Indig...

The interdisciplinary field of neurorobotics looks to neuroscience to overcome the limitations of modern robotics technology, to robotics to advance our understanding of the neural system’s inner workings, and to information technology to develop tools that support those complementary endeavours. The development of these technologies is still at an early stage, which makes them an ideal candidate for proactive and anticipatory ethical reflection. This article explains the current state of neurorobotics development within the Human Brain Project, originating from a close (...) collaboration between the scientific and technical experts who drive neurorobotics innovation, and the humanities and social sciences scholars who provide contextualising and reflective capabilities. This article discusses some of the ethical issues which can reasonably be expected. On this basis, the article explores possible gaps identified within this collaborative, ethical reflection that calls for attention to ensure that the development of neurorobotics is ethically sound and socially acceptable and desirable. (shrink)

Analyse des origines, de l'évolution et des problématiques du néokantisme permettant de comprendre l'histoire de la philosophie du XXe siècle, à propos des renouvellements de la logique depuis G. Frege, B. Russell et le cercle de Vienne, ainsi que pour la naissance et le devenir de la phénoménologie husserlienne et l'herméneutique heideggérienne. Avec deux textes du chef de file de ce courant. ©Electre 2017.

This article proposes and discusses two scenarios in the North American culture at the end of the XIXth century and up until the end of the presentage. The first one al lows us to experience the gestation of a dynamic culture in all of its phases of creation and expression, and the second one is b..

Este artículo se propone acompañar a Eugenio Trías en su tarea de articular una concepción de la muerte y de la condición mortal radicalmente critica con el marco nihilista de la analítica existencial heideggeriana, que, como se sabe, hace del Dasein un ser-para-la-muerte. Para Trías, se trataría de replantear la analíticaexistencial desde el marco ontológico de una tradición, oculta y ocultada, (y que él mismo se esfuerza en teorizar), que vincula a Nietzsche y a Platón, así como de hacerla fecunda (...) para la propuesta de una ontología trágica que identifique ser y tiempo, de manera que pueda llevarse a culminación el proyecto fallido deHeidegger. Asimismo, se completa esta exposición con la teorización de la temporalidad del fronterizo, llevada a cabo en sus últimos textos, dilucidada a través de la experiencia musical. (shrink)

Presupposition, vagueness, and oddness can lead to some sentences failing to have a clear truth value. The homogeneity property of plural predication with definite descriptions may also create truth-value gaps: The books are written in Dutch is true if all relevant books are in Dutch, false if none of them are, and neither true nor false if, say, half of the books are written in Dutch. We study the projection property of homogeneity by deploying methods of general interest to identify (...) truth-value gaps. Method A consists in collecting both truth judgments and, independently, falsity judgments. The second method, employed in experiment series B and C, is based on one-shot ternary judgments: completely true vs. completely false vs. neither. After a calibration of these methods, we use them to demonstrate that homogeneity projects out of negation, the scope of universal sentences and the scope of non-monotonic quantifiers such as exactly two, to some extent. We assess our results in light of different theoretical approaches to homogeneity—approaches based on presuppositions, scalar implicatures, and something like supervaluations, respectively. We identify free parameters in these theories and assess various variants of them based on our results. Our experimental paradigms may be of broader significance insofar as they can be applied to other phenomena which result in the failure of a sentence to have a definite truth value. (shrink)

En este artículo se analizan en general los diferentes niveles de la comprensión que de la música tiene Eugenio Trías, con objeto de discutir más detalladamente los argumentos con los cuales, el filósofo español fundamenta su teoría de la música como gnosis sensorial o poética de la conversión. Para dar cuenta de la misma, Trías acuña el concepto de «imaginación sonora», como forma más excelsa de esa facultad que es la «imaginación creadora», de la cual se recoge, por otra parte, (...) su arqueología filosófica, y de la que se trata de enfatizar tanto su dimensión simbólica de sutura, como de su dimensión cognitiva. Esa concepción de la música como gnosis sensorial le servirá como fundamento para exigir un giro musical de la filosofía, que pueda superar el «giro lingüístico». (shrink)

This essay takes up the question of a “new” social paradigm by first examining the recent emergence of the U.S. Occupied Movement (OM) as a provocative and inspiring moment of political re-composition, but one that also narrates a more complex unraveling of what W.E.B Du Bois called “democratic despotism.” The most recent political tensions and economic “crisis” of the global north point to the disruption of a white “middle class” hegemony alongside inspiring moments of reconstructed conviviality. I suggest that the (...) tension within spaces of occupation and convergence are animated by conviviality that should be read “politically” by noting the emergence of tools in service of community regeneration. Towards that end, I introduce Universidad de la Tierra Califas, a local project somewhere in-between network and collective pedagogies that is also a project of strategic conviviality and a Zapatismo beyond Chiapas. I argue that UT Califas engages a collective subject as part of an epistemological struggle inspired by Indigenous autonomy currently underway throughout Latin America. (shrink)

The task of confronting Hegel with the conflicts of our present proves to be indispensable to keep alive the critical scope of dialectics. In a context marked by a new wave of movements that challenge the racist structures that inform our societies, the question of the contribution of Hegelianism to an anti-racist thought takes a significant relevance.The hypothesis of this article argues that it is possible to distinguish two different operations that shape an anti-racist critique with the resources of Hegelian (...) dialectical thought. The first one is constituted by the exegetical practice aiming to identify, within Hegel’s own discourse, a speculative core that allows the definitive overcoming of all ethno-racial particularisms through the postulation of a normative universal horizon. Such interpretative perspective, shared by numerous scholars, seeks the absorption of Hegel’s racist and Eurocentric assertions in the larger and global scope of his system. Once the limitation of this option is shown, we will examine an alternative operation, namely, the rewritings of the dialectical thought in certain philosophical reflections arising from the concreteness of anti-racist movements. To that extent, we will revisit the proposals of W.E.B Du Bois and Frantz Fanon as peripheral enunciations of the dialectic that enable a new understanding on the subjectivation processes and liberation horizons of racialized communities. (shrink)

El f in de este a r tículo es demostrar que las ficciones cartesianas no son necesarias en el ámbito del conocimiento, en pa r ticular del conocimiento económico, el cual se de r iv a del análisis de la red de intereses y decisiones de los sujetos, decisiones que son f r uto del pensamiento común que determina el pensamiento de cada in d i viduo. La secuencia ca r tesiana "pensarse para pensar", en realidad se realiza de modo (...) i n v e r so: "pensar para pensarse", que da lu g ar a un nu e v o concepto de racionalid a d , reflejo de la razón de los ot r os. Esto tiene trascendentes consecuencias: la primera es la r uptura con la idea de e xistencia de un "pensamiento oculto", con el principio de que cada in d i viduo posee unos pensamientos que no pueden ser conocidos por los ot r os ; la s e gunda es también de n e gación del pensamiento estratégico, afín con la competencia económica, pero i r realiza b le dentro del pensamiento común. F inalmente y como f r uto de la incertidumbre dete r minante de las decisiones se ll e ga a la conclusión de que no e xiste tampoco una racionalidad de los ot r os, sino que actúan i r racionalmente con la "i r razón" que promu e v e el futuro incierto. (shrink)

El presente artículo trata de hacer ver que el desencuentro entre la modernidad ilustrada y la religión católica, fue debido a una serie de factores y circunstancias desgraciadas, y no a una incompatibilidad inevitable. Es más, a pesar de los malentendidos y desencuentros, no son pocos los ideales de la modernidad ilustrada que, si profundizamos en ellos, descubriremos su inspiración y raíces cristianas. Es más, guste o no a algunos, el patrimonio espiritual y moral que ha ido configurando la identidad (...) europea ha tenido una de sus más importantes fuentes de inspiración en la tradición judeo-cristiana, sin menoscabar, por supuesto, la herencia griega, el derecho romano, la tradición liberal-ilustrada, y la revolución científica. Especialmente, hemos hecho hincapié en la autoridad moral del sufrimiento de la tradición judeocristiana, como una baza fundamental de cara la defensa de la dignidad humana. Para profundizar en esta compleja problemática hemos tenido en cuenta, entre otros, los análisis de Karl Löwith, Hans Blumenberg, J. Habermas, Benedicto XVI y J.B. Metz. Nuestra conclusión es que no tiene razón el actual secularismo-laicismo excluyente al pretender minusvalorar, o borrar simplemente del mapa, las raíces cristianas de Europa, como portadoras de valores y actitudes, que son tan necesarias ante el relativismo, el nihilismo postmoderno, y la crisis de valores de una sociedad, cada vez más deshumanizada. Frente al euroescepticismo que hoy sobrevuela amenazante, hay que reivindicar el “humanismo socrático-cristiano” como una seña de identidad irrenunciable. Otra cosa es el integrismo religioso, que no acaba de admitir la autonomía de la sociedad civil y del Estado, como presupuesto fundamental de una sana secularidad. Es precisamente en el seno de la sociedad civil donde la institución religiosa tiene derecho a dejar oír su voz, en diálogo respetuoso con las otras voces que en ella se ubican, de cara a consensuar soluciones frente a los graves problemas que nos acucian. Y sólo desde una identidad europea bien asentada, podremos enfrentarnos con el reto de la multiculturalidad al que Europa se ve inevitablemente abocada, en el contexto de la globalización.This article attempts to show, that the disagreement between enlightened modernity and Catholic religion, was due to a number of factors and unfortunate circumstances and not to an unavoidable incompatibility. There is more, despite misunderstandings and disagreements, there are many ideals of enlightened modernity that when we go deeper into them, we discover their Christian inspiration and roots. Even more, like it or not some people, spiritual and moral heritage, which has configured European identity, had Judeo- Christian tradition as one of its sources of inspiration, without underestimating, of course, Greek heritage, Roman law, liberal enlightenment tradition and scientific revolution. We have emphasized, especially, the moral authority of suffering of Judeo-Christian tradition as something basic to defend human dignity. To go deeper into this complex problem, we took into account, among others, the analyses of Karl Löwith, Hans Blumemberg, J. Habermas, Benedit XVI, and J:B: Metz. Our conclusion is that the current exclusive secularism is not right trying to underestimate or eliminate the Christian roots in Europe as carriers of values and attitudes, so necessary against relativism, postmodern nihilism and the crisis of values in a society increasingly dehumanized. Against an Euroscepticism which overflies threatening, we must claim a Socratic-Christian humanism as a sign of indispensable identity. Religious secularismis something different, it does not admit the authority of a civil society and state, as a fundamental prerequisite for a healthy secularity. It is precisely within a civil society where a religious institution has the right to be heard in a respectful dialogue with others voices that are located in there to agree on solutions against the problems we are facing and, only from a well established European identity, we will be able to face the challenge of multiculturalism to which Europe is inevitably doomed in a context of Globalization. (shrink)

Estudio Bibliográfico de / A Bibliographical Study of: José M. Sevilla, Ragione narrativa e ragione storica. Una prospettiva vichiana su Ortega y Gasset. Introducción de Giuseppe Cacciatore. Guerra Edizioni, Perugia, 2002, pp. 269. I.S.B.N. 88-7715-615-5.

The purpose of this talk is to reassert the philosophical significance that the DEL notion of an announcement may have, by (1) drawing an epistemologically motivated double distinction a. between "assertions" and "announcements" on the one hand, b. "public" and "private announcements" on the other hand, by (2) bringing it to bear on two "Moorean Puzzles" - Moore's Paradox and Moore's Proof - that we propose to revisit, thereby (3) contributing to grounding the logic of announcements in the philosophy of (...) knowledge. (shrink)

Williamson defiende la regla del conocimiento, RK, sobre las aseveraciones: debemos aseverar que p sólo si sabemos que p. En este trabajo exploro algunas consecuencias interesantes de RK: (a) en ocasiones, al hacer una aseveración correcta transmitimos (como implicatura) un significado no literal verdadero, que \sin embargo\ no podría ser correctamente aseverado; (b) ese tipo de implicatura se da, entre otros casos, en una cierta subclase de las implicaturas: las implicaturas argumentativas; (c) RK y la noción de implicatura argumentativa permiten (...) explicar la tendencia a tratar de forma equivalente diferentes tipos de argumentos antiescépticos inspirados en Moore.Williamson defends the knowledge rule, KR, about assertions: one must: assert p only if one knows p. In this work I explore some interesting consequences of KR: (a) sometimes, when making a correct assertion we transmit (as an implicature) a true non-literal meaning which \nevertheless\ could not be rightly asserted; (b) this kind of implicatures are present, for instance, in a certain subclass of implicatures: argumentative implicatures; (c) KR and the notion of argumentative implicature allow for an explanation of the tendency to treat different kinds of Moore-like antiskeptical arguments as if they were equivalent. (shrink)