Este análisis teórico busca analizar, por una parte, en la inmersión de la obra del pensador galés Raymond Williams y, por otro lado, el acercamiento a lo que podemos denominar como Estudios Culturales Británicos, una propuesta metodológica y política plausible en virtud de pensar nuestro presente con una mirada y una sensibilidad diferente a lo que ampliamente se ha caracterizado como «presentismo» o futuros cancelados. Para ello, retomar la obra de un pensador parcialmente olvidado en las últimas décadas, no (...) solo nos permitirá atisbar posibilidades de pensar futuros diversos, sino que nos obligará a tomar en consideración una caja de herramientas, sugerente, que terminó defendiendo con matices, contradicciones e incorporaciones hasta el final de su vida en 1988. (shrink)

Este artículo es una aproximación crítica e integradora de los procesos de subjetivación política en los trabajos de Antonio Gramsci, Michel Foucault, Raymond Williams y Stuart Hall. Para ello, se explicará, en primer lugar, el giro epistémico realizado por Michel Foucault a finales de 1970 que le conduce a buscar la estética de la existencia tras teorizar la relación de poder y libertad. Posteriormente se analizará qué entienden por subjetivación política estos autores. El análisis de la transformación teórica que (...) lleva a cabo Michel Foucault de la relación entre poder y libertad a partir de obras como El nacimiento de la biopolítica, El uso de los placeres o La hermenéutica del sujeto permitirá precisar el análisis comparativo entre hegemonía, cuidado de sí y contrahegemonía en los autores señalados. Por último, presentaremos la especificidad de la relación entre los trabajos de Gramsci y Foucault con Williams y Hall como mediadores epistemológicos. (shrink)

Compartimos avances de investigación sobre las concepciones de los docentes universitarios respecto a la formación integral y la cultura de paz, pues ello incide en los procesos formativos. A partir de su discurso identificamos que el desarrollo de capacidades emocionales es fundamental para aprender a resolver conflictos y construir nuevas formas de convivencia a favor de la cultura de paz.

BackgroundInformed consent is an important factor in a child’s moral structure from which different types of doctor–patient relationships arise. Children’s autonomy is currently under discussion in terms of their decent treatment, beyond what doctors and researchers perceive. To describe the influential practices that exist among clinicians and researchers toward children with chronic diseases during the process of obtaining informed consent.MethodsThis was a cross-sectional, qualitative study via a subjective and interpretivist approach. The study was performed by conducting semi-structured interviews of 21 (...) clinicians and researchers. Data analysis was performed using the SPSS version 21® and Atlas Ti version 7.0® programs.ResultsThe deliberative and paternalistic models were influential practices in the physician–patient relationship. In the deliberative model, the child is expected to have a moral awareness of their care. The paternalistic model determined that submission was a way of structuring the child because he or she is considered to be a subject of extreme care.ConclusionsThe differentiated objectification [educational] process recognizes the internal and external elements of the child. Informed consent proved to be an appropriate means for strengthening moral and structuring the child. (shrink)

In this paper I examine the question of whether the characterization of physicalism that is presupposed by some influential anti-physicalist arguments, namely, the so-called conceivability arguments, is a good characterization of physicalism or not. I compare this characterization with some alternative ones, showing how it can overcome some problems, and I defend it from several objections. I conclude that any arguments against physicalism characterised in that way are genuine arguments against physicalism, as intuitively conceived.

First published in 1980. Routledge is an imprint of Taylor & Francis, an informa company.

Society is at a crossroads. Interconnected systems, radical transparency, and rapidly increasing sophistication in skills, communications, and technologies provide a unique context for fostering social innovation at a planetary scale. We argue that unprecedented rates of systemic social change are possible for co-creating a future where humans and all life can thrive. Yet, this requires innovation in the conceptions, practice, teaching, and researching of social innovation itself to reimagine what it is and can be. As a multidisciplinary group of academics, (...) practitioners, and educators, we integrate our perspectives on social innovation and humanistic management to suggest the notion of systemic social innovation. We introduce the concept of “transformative collaboration” as central to facilitating systemic social innovation and propose a multilevel model for accelerating systems change. We then develop an integrated framework for conceptualizing systemic social innovation. Four levels of social impact are identified, and these levels are bracketed with a call for transforming individual consciousness at the micro level and new collective mindsets at the macro level. Blooom is presented as a case study to illustrate transformative collaboration, demonstrate the role of mindset shift in practice, and introduce four key ingredients to systemic social innovation. Finally, a call to action is issued for social innovation practice, teaching, and research. Most importantly, we seek to inspire and accelerate systemic social innovation that enables the flourishing of every human being and all life on earth. (shrink)

El cuerpo es el espacio de pensamiento que permite acercar la actividad del pensamiento filosófico y la reflexión deportiva. Este trabajo no trata de elaborar una tesis sobre la filosofía del deporte, sino encontrar un agón común que motive a pensar tanto en la filosofía como en el deporte. Con esto se intenta proponer, a partir de las filosofías de Gilles Deleuze y de Michel Serres, que el cuerpo es una fuerza que libera un combate sobre el pensamiento, sea en (...) lo filosófico como en lo deportivo. En ambos casos, el cuerpo y sus tensiones, moviliza el pensamiento en ambas disciplinas citadas, provocando un devenir- atleta del filósofo y un devenir-filósofo del atleta. (shrink)

The present work aims to analyse the dynamics between the concepts at stake within the transition from morality to ethical life in Hegel’s “Philosophy of Objective Spirit”. Our hermeneutical and conceptual resource consists in the complementary readings of the dialectical movements of “morality” in Hegel’s Philosophy of Right and in his Phenomenology of Spirit. First of all, we will examine the concepts of abstract good and conscience that appear in the Philosophy of Right. Secondly, we will examine the meaning of (...) such concepts in the Phenomenology of Spirit as complementary concepts. Finally, we offer a formulation and analysis of the meaning of the overall transition from morality to ethical life, starting from the dialectic articulation of both concepts, and the emergence of ethical freedom as an overcoming of moral freedom. (shrink)

Volume 19, Issue 10, October 2019, Page 8-9.

In Seeing Ourselves, philosopher and neuroscientist Raymond Tallis goes in search of what kind of beings we are, and where we might find meaning in our lives. Showcasing a remarkably detailed engagement with a huge range of disciplines, Tallis shows the unique nature of human consciousness.

This book explores the pervasiveness of poetry's impact on philosophy and, conversely, how philosophy has sometimes resisted or denied poetry's influence.

FRENCH philosophers from Descartes on have been particularly concerned with the philosophical significance of the human body. Perhaps, as Hyppolite declares, Merleau-Ponty most clearly articulates an ontology of the animate body. Such an interest is by no means confined to philosophers in the French tradition. Surprising, as it may seem, the early Hegel also had a strong interest in the theme of embodiment, the significance of which even Merleau-Ponty in his essay ‘Hegel’s Existentialism’ fails to grasp. The French phenomenologist argues (...) that once Hegel embarks on his discussion of Observational Reason the ‘existential’ viewpoint ceases. Thus, the existential problem of death becomes transmuted into a higher form of life through such ‘altitude thinking’. Even Zaner’s The Problem of Embodiment fails to explore the early Hegelian foundations of incarnate-consciousness in the thought of Marcel, Sartre and Merleau-Ponty. It seems appropriate therefore to briefly examine Hegel’s conception of embodiment in The Phenomenology of Mind on the 200th anniversary of his birth. (shrink)

This essay proposes that liberal democracy cannot survive unless a monistic virtue ethics permeates its culture, A monistic philosophical conception of virtue ethics has its roots in natural law theory and, for that reason, offers a rationally defensible basis for a unified moral vision in a pluralistic society. Such a monistic virtue ethics--insofar as it is a virtue ethics--forms individual character so that a person not only knows how to act, but desires to act that way and, moreover, possesses the (...) integration of character to be able to act that way. This is a crucial consideration, for immoral choices create a bad character that inclines the individual to increasingly worse choices, A nation whose members lack moral virtue cannot sustain its commitment to freedom and equality for all. (shrink)

These essays, written in the spirit of Goethe’s Epimetheus who "traces the quick deed to the dim realm of form-combining possibilities", display the depth and breadth of Tallis’s fascination with our lives. Whether discussing philosophical "hardy perennials" like time, or a mundane artefact like ink, Tallis challenges us to think differently about who we are and why we are. The first part of the book – Analysis – dives into the deep-end to explore some of the big questions in philosophy: (...) perception, knowledge and belief; time; the relationship between mathematics and reality; and probability and causation. The middle section – Tetchy Interludes – takes a wry look at some aspects of contemporary art; stupidity (including the author’s own); and Christmas. The third part – Celebration – is more experimental in both its subject matter and treatment. It celebrates the complexity of ordinary, everyday consciousness by contemplating the miracle of speech, artefacts that have transformed our lives (and what they reveal about our cognition) such as the wheel, the sail, and ink; and ‘snapshots’ of the author’s own consciousness on an ordinary day, of past consciousness, as captured in historical memory. Notwithstanding their diversity in theme and style, these essays share the common aim of discovering and celebrating the submerged riches in the "quick deeds" of our everyday lives and perceptions. (shrink)

The most distinctive activities of humankind and the source of its greatest achievements are the scientific investigation of the world and the creation of art. Newton's Sleep examines their complementary roles in contemporary life and defends both against those who assert that science is spiritually empty and inherently dangerous and that art is trivialised by a lack of social mission.

Happiness Is Overrated highlights the greatest thinking on the concept of happiness from classical philosophers such as Plato, to contemporary sociologists and psychologists. It includes practical advice on how to attain happiness, but argues that happiness is not the greatest personal good. Ultimately, the greatest personal good is realized in leading a robustly meaningful, valuable life.

There has been an extraordinary resurgence of interest in the enigma of human consciousness among neuroscientists, psychologists, and professional philosophers. Much work is aimed at accommodating consciousness within the currently dominant physicalist world picture. This book is a comprehensive and sometimes impassioned attack to "biologize" consciousness by explaining its origin in evolutionary terms and identifying mental phenomena with brain processes; to "computerize" it by identifying mind with the supposed computational activity of the brain; and to empty or eliminate it by (...) denying the reality of qualia. Raymond Tallis's critique concludes with a long look at man--"the explicit animal"--that makes the irreducible mystery of human consciousness impossible to overlook or deny. (shrink)

In Britain, policy‐makers tend to view racism as a social attitude rather than an institutional/structural phenomenon. Not until the publication of the MacPherson Report (1999) was the idea of ‘institutional racism’ officially recognised. According to Jules Holroyd, implicit bias as a concept can help us understand and combat the kind of unwitting prejudice the Macpherson report describes. This article explores whether implicit bias is indeed a viable framework for understanding institutional/structural racism. To do so, I bring together Charles Mills’ notion (...) of ‘global white ignorance’ and Lewis Gordon's interpretation of ‘bad faith’. Through Mills’ and Gordon's analyses, which together illuminate both the structural and psychic dimensions of racism I offer an account of the psychodynamics of racism far more consistent with our observations of how racism actually operates in Britain. Specifically, we see that institutional/structural racism is neither unconscious nor is it unmotivated as implicit bias would suggest. As such, I reject implicit bias as a useful or necessary explanatory framework for helping us understand institutional racism as a structural phenomenon. (shrink)