s. A: KIuPKB entwickelte in einer einheitIichen Systematik vollstlindige Interpretationen fiir viele Systeme der Modalitatenlogik, die vorber nur syn­ taktisch fixiert waren. Hiermit ergab sich auf dem Wege tiber eine quantoren­ logische Erweiterung des Modalitatensystems S4 zugleich eine Semantik fUr die intuitionistische Priidikatenlogik:. Der vorliegende Ergebnisbericht behandelt im Rahmen der klassischen Priidikatenlogik: zwei Modalitatensysteme, deren aussagenlogische Teile mit den Systemen M von v. WRIGHT und S4 von LEWIS tibereinstimmen. Es gibt verschiedene Moglichkeiten, aussagenlogische Modalitatensysteme quantoren­ logisch zu erweitem. Die hier (...) gewiihlten Erweiterungen sind in einer nabe­ liegenden Weise so vorgenommen, daB die Barcan-Formel (Seite 7) ungiiltig, aber ihre Umkehrung giiltig ist. Fiir die Kripke-Semantik dieser Systeme wird im m. Kapitel ein Voll­ stlindigkeitsbeweis nach den Methoden von KIuPKE [13] durchgefiihrt. Bin einfacherer Vollstiindigkeitsbeweis, der aber wesentIich weniger konstruktiv ist, wird in § 4 in Verallgemeinerung der Methode von HENKIN [7] gegeben. Durch eine Binbettung der intuitionistischen Priidikatenlogik: in das quan­ torenlogische Modalitatensystem S4' flihrt die Semantik des Systems S4' zur Kripke-Semantik der intuitionistischen Priidikatenlogik. Diese Semantik wird im V. Kapitel systematisch behandelt und im VI. Kapitel (iihnlich wie in KIuPKB [J3D mit der Semantik von BETH in Beziehung gebracht. (shrink)

The present review on dyadic coping (DC) aims at providing a critical integration of both the conceptual and empirical DC literature and overcoming the limitations of past reviews by (a) describing, comparing, and integrating all the DC models, (b) presenting and integrating findings from studies based on DC models, and (c) suggesting directions for further research. The DC models identified and compared include: The congruence model (Revenson, 1994 ), the relationship-focused model (Coyne and Smith, 1991 ; O'Brien and DeLongis, 1996 (...) ), the communal coping model (Lyons et al., 1998 ), the systemic-transactional model (Bodenmann, 1995, 1997 ), the relational-cultural model (Kayser et al., 2007 ), and the developmental-contextual coping model (Berg and Upchurch, 2007 ). After discussing each DC model, we advance a conceptual integration of all models, which serves as the framework to organize the review of the empirical literature. This integration includes the following DC dimensions: (a) Stress Communication, (b) Positive DC by One Partner (supportive DC, empathic responding, delegated DC, active engagement), (c) Positive Conjoint DC (common, collaborative, communal, mutual responsiveness); (d) Negative DC by One Partner (protective buffering, overprotection, and hostility/ambivalence), and (e) Negative Conjoint DC (common negative DC, disengaged avoidance). Developmental, relational, and contextual variables are included as factors shaping DC. To be included in the empirical review, articles had to be published in or a peer-reviewed journal in English and/or German before 2017 and include an original empirical study guided by one of the DC models. The review included 139 studies and, with the exception of the congruence model whose findings were discussed separately, findings were presented for overall DC and each of the dimensions identified in the conceptual integration. Findings were grouped also according to whether the stressor related or not to a medical or mental health condition. Demographic and cultural factors affecting DC were discussed. Overall, the empirical review suggests that in Western couples, positive individual, and conjoint DC forms, taken together or separately, have individual and relational benefits for couples coping with stress in general and/or mental health or medical stressors. Research on DC can be expanded to include other populations and stressors and use improved designs. (shrink)

Mike Schutt dissects ABA Model Rule 8.4(g), exposing its vagueness, excessive breadth, and prima facia viewpoint discrimination.

Ofelia Schutte holds that these conflicting assessments result from a failure to distinguish between two paradigms of power found in Nietzsche's work: power as ...

This essay undertakes an examination that combines a reconstruction of Hegel’s system of needs with a critical analysis of that system. The reconstruction begins by unraveling the philosophical framework Hegel uses in his Philosophy of Right. It presents the evolution of abstract right and morality towards an ethical life and explains why a civil society becomes nec-essary. Furthermore, it explores the interconnectedness of individuals in the system of needs and how freedom may actualize in civil society based on Hegel’s work. (...) Following the recon-struction and the moments of reason in a free-market society, the paper takes a critical point of view upon the system presented by Hegel. It predominantly follows the critique of Marx and demonstrates how, in a free-market society, the freedom provided is only a formal one. In the second part of the critique, the scope of the paper opens up to further points of criticism against a system of needs, especially how sustainability and global inequality may develop on a international scale without any limitations in a globalized market. The essay ties back said points of criticism into Hegel’s philosophy and presents where they were already indicated in Hegel’s philosophy and how they stay relevant all the way up until modern times. In conclusion the paper shows that the exploration of Hegel’s system of needs remains a compelling discourse, regarding freedom and social equality. (shrink)

Abstract:Jessica Elkayam asks Mariana Ortega about the influence both Latina feminisms and Martin Heidegger have had on the development of Ortega's mestiza theory.

It may be that the process of socialization is generally thought to depend upon the development of the slave consciousness. It appears that at present the type of indoctrination a child receives when he or she is socialized by parents and teachers is the general way in which a society makes sure it transmits its values from one generation to the next. If this is so, the analysis of the slave consciousness we have been pursuing would fundamentally call into question (...) the benefits that are to be expected from this most pervasive and fundamental social practice. The development of the heteronomous conscience does not simply guarantee that the citizen will comply with the standards of society; it also guarantees that individuals will develop (some to a greater extent than others) such socially disruptive attitudes as a revengeful sense of justice and a psychological predisposition toward envy. Furthermore, given the massive amounts of social inequality and injustice characterizing many contemporary societies, the combination of economic and psychological factors almost guarantees a tacit or explicit level of frustration which will often erupt into violence. This violence is senseless, repeated, and pervasive because it is nothing but the nourishment needed by the slave consciousness to maintain itself in power. Exploitation, murder, rape, war, the nuclear weapons contest, the polarization of groups against each other, etc., are manifestations of a consciousness that always has to outdo itself vis-à-vis the other. As Nietzsche (1966, p. 140) observed, “Thus the will, the liberator, took to hurting; and on all who can suffer, it wreaks revenge for its inability to go backward [to a condition of autonomy].” With the liberation of imagination and memory, and a combined dedication to fighting all forms of social injustice, however, one can begin to transform society in ways that will confirm rather than deny the human aspiration for harmony and freedom. (shrink)

It's time that philosophers read Gloria Anzaldúa as a philosopher. Scholars have been hinting at it for some time, but in describing her they still tend to choose the terms “theorist,” “feminist,” and “thinker” instead of “philosopher.” Anzaldúa fits into all of these categories, but from her notes, we know that Anzaldúa also thought of herself as a philosopher. In 2002, for instance, she called herself a “feminist‐visionary‐spiritual‐activist‐poet‐philosopher fiction writer.” This essay argues that we should grant Anzaldúa's wish to be (...) considered a philosopher in addition to the other appellations, and focuses on works that she read and wrote in the first half of her scholarly career, including the publication of Borderlands/La Frontera in 1987. The evidence for the claim that Anzaldúa thought of herself as a philosopher is mostly archival, but some of it also appears in her published works. Once philosophers explicitly begin to recognize Anzaldúa as a philosopher, comparisons between her and other already recognized philosophers will become fuller and bear more fruit. (shrink)

How to communicate with "the other" who is culturally different from oneself is one of the greatest challenges facing North-South relations. This paper builds on existential-phenomenological and poststructuralist concepts of alterity and difference to strengthen the position of Latina and other subaltern speakers in North-South dialogue. It defends a postcolonial approach to feminist theory as a basis for negotiating culturally differentiated feminist positions in this age of accelerated globalization, migration, and displacement.

"El libro tiene dos grandes temas: la identidad cultural, sobre la que se expresan opiniones balanceadas entre los extremos posibles, y la 'liberacion social', entendida en general como liberacion con respecto a estructuras opresivas. El itinerario de e.

As part of a book symposium on Erwin Dekker's Jan Tinbergen (1903–1994) and the Rise of Economic Expertise (2021), Mariana Mortágua and Francisco Louçã reflect on the context of Tinbergen’s evolution and, more specifically, his change(s) of focus on how to engineer social progress compared to that of the closest of his colleagues, Ragnar Frisch.

How does everyday, inauthentic Dasein dominated by das Man become authentic? The aim of this article is to answer this and other questions about Dasein's authenticity by carrying out an analysis of the 'call of conscience'. This analysis, in turn, provides insights about Dasein's possibility for ethical existence. We will see that even though there are some puzzling issues in Heidegger's explanation of Dasein in its everydayness and its authenticity, the Heideggerian Existential Analytic is not 'anti-ethical' as some have claimed. (...) We will also see that the Existential Analytic's commitment to the ontic raises doubts about Heidegger's claim that the Analytic is prior to any ethics and examine how reading Being and Time as a project of 'metontology' may dissolve these doubts. Finally, the paper offers a suggestion about the importance of 'authentic historicality' in a factical account of the moral life. (shrink)

It matters that we learn to walk our brave decolonizing talks. … Coalitions that are productive are based on principled associations of mutual understanding and respect, not just declarations of solidarity that mean well but because of privileges of class, "race" or ethnicity, gender, and sexuality do not engage the work of transforming such subjectivity.Silences, when heard, become the negotiating spaces for the decolonizing subject.In this article I reflect about "decolonial woes"—not the misfortunes and distress that are associated with expressions (...) such as "woe is me" but a kind of affliction that is inherent in resistant academic practices that despite their being resistant, even radical and transformative, are... (shrink)

Gender researchers have only recently begun to identify how women perceive and explain the costs and benefits associated with different femininities. Yet status hierarchies among historically white college sororities are explicit and cannot be ignored, forcing sorority women to grapple with constructions of feminine worth. Drawing on interviews with women in these sororities, we are able to capture college women’s attitudes toward status rankings that prioritize adherence to narrow models of gender complementarity. Sorority chapters were ranked according to women’s perceived (...) heterosexual appeal to elite men. Women believed that top-ranked sororities conferred social power whereas middle- and bottom-ranked sororities offered greater freedom from policing over members’ bodies, fashion, and socializing. However, middle- and bottom-ranked sororities sometimes sought to rise in the rankings. When this occurred, existing members were marginalized, and a new pledge class with a greater tolerance for socializing with high-status “rapey” fraternities was sought. Women’s discussions of sorority rankings show evidence of a hybrid femininity that fuses practices from traditional models of gender complementarity and more recent models of women’s empowerment. (shrink)

En el presente artículo intentaremos mostrar que en el Eutidemo Platón desarrolla una crítica contra la dialéctica de los filósofos megáricos que tiene por objetivo señalar los aspectos problemáticos de la teoría del lenguaje que fundamenta el procedimiento erístico. Específicamente, Platón muestra que la falta de un criterio de verdad los lleva a comprometerse con enunciados que socavan los fundamentos de la dialéctica. In this paper we shall try to show that in the Euthydemus Plato develops a critic of the (...) Megarian's dialectic, which aims to point out the problematical sides of language theory underpinning the eristic procedure. Specifically, Plato shows that the lack of a criterion of truth leads them to commit to statements that undermine the foundations of dialectic. (shrink)

Given the scarcity of educational materials (EM) to guide nutrition education strategies for phenilketonuric (PKU) patients, the goal of the present study was to develop and analyse the appearance and content validity of a EM directed to phenylketonuric children and their caregivers. The EM was evaluated by five professionals with expertise in the management of PKU. The material comprised 20 pages. All categories presented a satisfactory Index of Content Adequacy, meaning that the material was coherent, relevant and well structured. The (...) final Flesch Reading Ease Score index was 77. The ‘ABC of Phenyl’ Manual is appropriate and therefore suitable for use as an adjuvant in the management of phenylketonuria with pediatric patients. (shrink)

This article considers María Lugones's work in Pilgrimages/Peregrinajes, especially her association of the fragmented self with modernity, in order to understand the existential grounds of what she calls an impure, perceptually aware, mestizaje. It suggests that the impure Latina self validated thereby may be seen retrospectively as the forerunner of the decolonial feminist self who unveils the coloniality of gender analysis. Noting some discrepancies between them, the article questions whether Lugones's use of Quijano's world systems theory leads to an overdetermining (...) historical approach that disables the spirit of inquiry for diversely situated Latinas, even as the theory itself invokes the heterogeneity of their experiences. The dilemma is illustrated by two types of peregrinas: a community-bound peregrina who easily undertakes the decolonial turn, and a diasporic peregrina who may or may not pass its guarded gate. The question remains: what difference does the divergence between these two peregrinas's paths make? (shrink)

This autobiographical essay addresses the author’s evolution as a Latin American/Latina philosopher in the United States, focusing on a shift of perspectives she undertook through the 1970s and ’80s as she gradually became more engaged with her own Latin American cultural roots. She traces the complex conditions that allowed her to pursue a systematic interest in Latin American philosophy and to defend the philosophical methodologies needed to sustain it. Showing how philosophical dialogue across cultures can break down at times but (...) also how it can overcome its ruptures, she argues that thinking critically at the limits means enacting the possibility of listening to underrepresented or ›new‹ speakers. She claims that this involves the ability to cross the gap between the conventional and the new and that a far richer philosophical life is possible when full attention is given to the voices of women, underrepresented others, and philosophers from the global South. (shrink)

This chapter contains section titled: Defining Postcolonial Feminisms US—based Postcolonial Theory Feminist Postcolonial Criticism What about Latin American Postcolonialism? References Further Reading.

Draws from Latina feminism, existential phenomenology, and race theory to explore the concept of selfhood. This original study intertwining Latina feminism, existential phenomenology, and race theory offers a new philosophical approach to understanding selfhood and identity. Focusing on writings by Gloría Anzaldúa, María Lugones, and Linda Martín Alcoff, Mariana Ortega articulates a phenomenology that introduces a conception of selfhood as both multiple and singular. Her Latina feminist phenomenological approach can account for identities belonging simultaneously to different worlds, including immigrants, (...) exiles, and inhabitants of borderlands. Ortega’s project forges new directions not only in Latina feminist thinking on such issues as borders, mestizaje, marginality, resistance, and identity politics, but also connects this analysis to the existential phenomenology of Martin Heidegger and to such concepts as being-in-the-world, authenticity, and intersubjectivity. The pairing of the personal and the political in Ortega’s work is illustrative of the primacy of lived experience in the development of theoretical understandings of who we are. In addition to bringing to light central metaphysical issues regarding the temporality and continuity of the self, Ortega models a practice of philosophy that draws from work in other disciplines and that recognizes the important contributions of Latina feminists and other theorists of color to philosophical pursuits. Mariana Ortega is Professor of Philosophy at John Carroll University and coeditor (with Linda Martín Alcoff) of Constructing the Nation: A Race and Nationalism Reader, also published by SUNY Press. (shrink)

This is a Foucault-inspired, postmodern study of ethical subjectivity. Technologies of life, personal truths and relations between truth telling and intoxication are highlighted in drug autobiographies and in materials from a study of Alcoholics Anonymous. Here other notions of the self are at play than the concept of the unified, autonomous, authentic self. These materials also offer an understanding of addiction as a dysfunction or disorganisation of temporality in everyday life.

Name der Zeitschrift: Semiotica Jahrgang: 2016 Heft: 210 Seiten: 251-257.

O presente ensaio consiste numa apropriação do argumento desenvolvido por Paulo Arantes no seu ensaio “O novo tempo do mundo” de modo a refletir sobre o cenário da pandemia no contexto social brasileiro.

Sob que condições uma filosofia pode ser considerada crítica ou revolucionária? Esta é uma das inquietudes que norteia a reflexão althusseriana, e que se encontra também na base de sua releitura, em chave filosófica, do pensamento de Marx. Se trata de uma interrogação pelos modos em que filosofia e política se imbricam, na busca das coordenadas do que poderia considerar-se a intervenção de um pensamento teórico numa conjuntura. Neste artigo, procuramos reconstituir certos traços fundamentais dessa dimensão política da prática teórica (...) althusseriana, na ligação inédita que estabelece entre as obras de Marx, Hegel e Espinosa. (shrink)