En este trabajo se realiza una propuesta de comunicación transdisciplinar entre las ciencias cognitivas y la educación, tal y como se perfilan en el siglo XXI. En un primer lugar se contextualizan estos procesos de comunicación en el continuum histórico que transita desde los inicios del siglo pasado, con la configuración de la psicología educativa dentro del constructo de las ciencias educativas; pasando por la constitución de las ciencias cognitivas, a mediados del siglo XX que propició la emergencia de la (...) síntesis disciplinar entre las ciencias del cerebro y de la mente, para posibilitar un encuadre arraigado en el presente, y en las propuestas de consiliencia entre neurociencia cognitiva y educación. Desde este presente histórico, se efectúa una propuesta de diálogo entre las distintas epistemes (educativas y cognitivas), en relación con el fenómeno de la educación bilingüe, y en concreto en el contexto intercultural ecuatoriano. La integración de los distintos niveles de análisis que configuran un fenómeno complejo, como lo es todo fenómeno educativo, refleja cómo los intentos transdisciplinares orientados a reconocer la complejidad ontológica de un mismo objeto de estudio, requiere del diálogo entre las distintas epistemologías y metodologías implicadas. La apertura del campo educativo a las dimensiones mentales y cerebrales en su expresión cognitiva, requiere en este s. XXI procesos de apertura recíproca respecto de la influencia que el eje cultura-educación ejerce en el modelamiento de los procesos de cognición y aprendizaje. (shrink)

En este texto se describe que este número monográfico de Studia Poliana está dedicado enteramente a la comparación entre la teoría del conocimiento de L. Polo y la Crítica de la razón pura de Kant. Se hace además una valoración filosófica del empleo de dicho procedimiento como método filosófico.

El tema principal es la concepción de la política en Julio Irazusta (1899-1982), pensador adherido al nacionalismo argentino. Pero la obra tiene un sentido integral, y trata aspectos de biografía intelectual y analiza las influencias de autores como Maurras, Burke, de Maistre y Croce, que habrían obrado sobre el pensamiento de Irazusta"--Handbook of Latin American Studies, v. 58.

Este artículo contrasta el método del abandono del límite con la analogía de Tomás de Aquino, ofreciendo una descripción global de esta última, en orden a la determinación del significado y el estatuto gnoseológico de la noción de ente. Examina en los respectivos planteamientos el valor y el alcance metafísico de la potencia, de la articulación abstracta del tiempo y de la “entelécheia”.

Estudio de la doctrina del tiempo en Nietzsche en confrontación desde la filosofía de Polo, Se realiza un análisis de la articulación formal del tiempo planteada en términos de eterno retorno y un examen de la argumentación modal que sustenta este planteamiento. Desde esta misma perspectiva se examina la conexión entre eterno retorno y voluntad de poder y el alcance de la libertad humana en relación con el tiempo.

This paper analyses Edith Stein’s thought in order to find out, particularly in the investigation the philosopher did about Thomas Aquinas, the metaphysical assumptions hidden in the phenomenology. It tries to clarify in which way the steinian “realism of essence”, based on a certain logical atomism, gives up the idealistic postulates of Husserl’s philosophy.

One of the least studied aspects of programs of reparation, both in theory and in practice, is financing. This is odd given the fact that mobilizing resources, both domestic and foreign, is politically one of the most difficult tasks any society can undertake. This paper centers on the subject of financing reparation programs and attempts to answer the following questions: Which factors play a role in the process of mobilizing domestic and foreign resources to finance reparations? Is financing solely a (...) technical-economic problem, or does it involve political, social, and cultural factors? Why do governments prefer financing social programs instead of programs of reparation? How do the proposals made by truth commissions regarding financing affect the viability of programs of reparation? Which factors explain the efficacy of financing models of reparation programs? In order to address these questions, the paper has been divided into three main sections. In the first, programs of reparation are analyzed from the perspective of political economy, which means that both economic and non-economic factors that influence the mobilization of domestic and foreign resources by a transitional society are taken into consideration. The second section focuses on international experiences in the area of financing programs of reparation, with the purpose of extracting some lessons. The third section presents the main conclusions of the study. (shrink)

El presente artículo consta de dos partes. En la primera trataré de proponer una nueva hipótesis, basada en las distinciones formuladas por A. Ritschl, F. J. A. Hort y M. Simon y en la particularidad del cristianismo asirio, acerca de la naturaleza del judeocristianismo y sus divisiones. En la segunda trataré de ofrecer al lector una mirada al peculiar cristianismo asirio de los primeros siglos de la era común por medio de un resumen de los argumentos esgrimidos por Afraates (fl. (...) ca. 300-350 d.C.) en defensa de la divinidad de Cristo en su Demostración 17: Sobre Cristo en tanto que Hijo de Dios. (shrink)

Las nociones de "uno" y de "múltiple" han sido, históricamente, objeto de tratamiento, a la vez, filosófico y teológico. En el contexto de la filosofía islámica oriental, y en el marco de su vertiente más específicamente neoplatónica, el "Príncipe de los Teósofos", Sadrá Sirázi (ob. 1050/1640), estudia ambas desde una perspectiva ontológica y distanciándose del enfoque consignado al respecto por los filósofos peripatéticos del Islam. Adaptando y continuando, de un lado, la gnosis de 1km aI-'Arabi, y, de otro, la sabiduria (...) iluminativa de Sohravardi, MollA Sadrá discute la distinción aviceniana entre un Ser Necesario y una multiplicidad de seres posibles, así como la posibilidad de considerar accidental la realidad de la existencia. Basado en la eoimplicación de tres conceptos fundamentales: i~álat al-wu9ñd (prioridad del ser), i,vahdat al-wu9i2d (unidad del ser) y tagkik (diferenciación y gradación intensiva del ser), el univocismo monadológico de 5adrá puede, por otra parte, permitirnos reevaluar ciertas cuestiones filosóficas que pugnan por ser examinadas hoy a una nueva luz. (shrink)

Pese a cierta a tendencia actual, no hay un giro en Derrida, no hay un primer Derrida y un segundo Derrida si por esto se entiende que lo que él nombra como huella o como différance es otro nombre para la dialéctica.Desde la traducción al español de la tesina de Derrida, se viene defendiendo por algunos autores un Derrida antes de Derrida que no es tal.

This book recovers Dionysus and Apollo as the twin conceptual personae of life's dual rhythm in an attempt to redesign contemporary theory through the reciprocal affirmation of event and form, earth and world, dance and philosophy.

Resumen. El siguiente artículo conceptual muestra un análisis de la literatura con respecto a larelación entre la Efectividad Organizacional y los planes de Remuneración a los empleados sobretodo en su perspectiva variable. Se encontró la existencia de esta relación durante el análisis dediversas investigaciones en contextos diferentes al mexicano, por ello se propone profundizar más enel estudio de la misma en un contexto de empresas mexicanas debido a los pocos estudiosencontrados a este respecto.Palabras claves. Remuneración variable, efectividad organizacional, bono de (...) productividad, bonopor cumplimiento de objetivos, premios a grupos y equipos, remuneración por méritos, remuneraciónpor competencias.. The follow conceptual article shows an analysis of the literature about the relationshipbetween the organizational effectiveness and the employee’s remuneration plans, especially in itsvariable view. It founded the existence of this relationship during the analysis of several studies indifferent contexts from the Mexican´s, therefore it propose to investigate more about the study of thesame relationship in Mexican companies due to the few studies founded in this regard.Keywords. Variable remuneration, organizational effectiveness, productivity bonus, individualincentive plans, team/group incentive plans, merit pay, competency based structure. (shrink)

La educación superior virtual está creciendo significativamente y se caracteriza por la necesidad de articular eficazmente la tecnología y el proceso académico e instructivo. Este estudio ha tratado de analizar los requisitos para que las instituciones ofrezcan un servicio de calidad cercano a las necesidades de los estudiantes. Para ello, se aplicó una encuesta a una muestra aleatoria de 350 estudiantes. Los resultados confirmarían la fuerte asociación entre los factores relacionados con la infraestructura tecnológica, el servicio académico y el apoyo (...) institucional. Estos resultados pueden ser una referencia para tener en cuenta por las IES cuando planifican sus programas virtuales. (shrink)

This essay pursues Gilbert Durand’s plea for a new anthropological spirit that would overcome the bureaucracy-or-madness dichotomy which has since Nietzsche left its imprint upon contemporary thought, forcing it to choose between an “Apollonian” ontology established upon some kind of first principle and a “Dionysian” ontology consisting in the erasure of any founding norm. It does so by reclaiming Dionysus and Apollo’s original twin-ness and dual affirmation in dialogue with contemporary anthropological theory, especially Roy Wagner’s thesis on the interplay of (...) “elicitation” and “containment” in sociocultural life. What would happen then, I ask, if we were to reimagine today’s philosophical game – which after Heidegger Deleuze, and Derrida turns variously and increasingly around subtraction – otherwise: as a chiastic board on which Apollo would cut Dionysus’s continuum, which Dionysus would in turn restore despite Apollo’s cuts, and on which the obliteration of any of the two gods would entail the inevitable dismemberment of the other? Accordingly, I offer a full reassessment of Dionysus’s and Apollo’s complementary roles in ancient-Greek culture in discussion not only with Nietzsche’s Dionysian philosophy but also with Ihab Hassan’s postmodern critique of Orpheus. All of it less with the purpose of putting forward a new metaphysics than with the intent of restating the translucent-ness that keeps together reality and thought against any claim that they are either transparent or opaque to one another. (shrink)

The objective of the article is to problematize the marginal place of the sex trade in the order of mining work, articulated from the psychodynamics of labor policies. We work with critical discourse analysis with individual and group interviews with male miners and with women self-defined as sex workers, from the Antofagasta Region. We conclude that the sex trade and the work of sex workers have a central place in the reproduction of the mining workforce, along with it, the search (...) for psychosexual well-being is satisfied, where sex work enhances the maintenance of the virile image, of a man who is not ready himself to the deconstruction of the hegemonic gender. (shrink)

This article aims at contributing to the contemporary reception of Heidegger’s thought in eco-philosophical perspective. Its point of departure is Heidegger’s claim, in his Bremen lectures and The Question Concerning Technology, that today the earth is submitted to permanent requisition and planned ordering, and that, having thus lost sight of its auto-poiesis, we are no longer capable of listening, tuning in, and singing back to what he calls in his course on Heraclitus the “song of the earth.” Accordingly, first we (...) examine how the inherently reciprocal dynamics of “earth” and “world,” as thematised by Heidegger in The Origin of the Work of Art, have become opaque. Second, we analyse whether it is possible to find those same dynamics at play behind Heidegger’s “Fourfold,” which we propose to reread in binary key in dialogue with contemporary anthropology, from Bateson and Lévi-Strauss to Wagner and Viveiros de Castro, and in light of Guattari’s notion of “trans-entitarian generativity.” Third, we stress the need to reposition Heidegger’s thought alongside contemporary concerns on “worlding” and we explore its plausible intersections with today’s object-oriented ethnography. Lastly, we discuss the possibility of rereading Heidegger’s Fourfold afresh against the backdrop of Heidegger’s non-foundational thinking, as a conceptual metaphor for the joint dynamics of Abgrund and Grund. (shrink)

According to some evolutionary theorists human prosocial dispositions emerged in a context of inter-group competition and violence that made our psychology parochially prosocial, ie. cooperative towards in-groups and competitive towards strangers. This evolutionary hypothesis is sometimes employed in bioethical debates to argue that human nature and contemporary environments, and especially large-scale societies, are mismatched. In this article we caution against the use of mismatch theories in moral philosophy in general and discuss empirical evidence that puts into question mismatch theories based (...) on parochial prosociality. Evolutionary mismatch theories play at best a rhetorical role in these moral debates and may misrepresent the status of relevant evolutionary research. We finally recommend that moral philosophers interested in the evolutionary literature also engage with dispositions such as xenophilia and social tolerance to counterbalance the focus on psychological mismatches adopted so far. (shrink)

The study of social, ethical, and political issues from a naturalistic perspective has been pervasive in social sciences and the humanities in the last decades. This articulation of empirical research with philosophical and normative reflection is increasingly getting attention in academic circles and the public spheres, given the prevalence of urgent needs and challenges that society is facing on a global scale. The contemporary world is full of challenges or what some philosophers have called ‘existential risks’ to humanity. Nuclear wars, (...) natural and/or engineered pandemics, climate change, global totalitarianism, and emergent technologies, are some of the challenges mentioned by many authors devoted to the study of long-term potential risks for the survival of the human species. However, while there are many reasons to be a pessimist about the future of humanity, there is also a lot of ink wasted in showing that the world today is far better than we had in the past and also that there have been many instances of social and moral progress in the last centuries. Some authors have even claimed that “we have made more progress over the last 100 years than in the first 100,000”. According to ‘our world in data’, some of the most relevant advances of humanity in the last centuries have to do with the reduction of poverty and/or inequality, better health and security, the decline of violence and war, and the development of democracy and institutional mechanisms to guarantee individual freedom and rights. Yet, there is a more concrete concern that our world faces nowadays, and requires a particularly detailed analysis. In a few words, the advance in information and communication technologies, the huge volume of people migration because of prevalent instances of global inequality, and the reality of an interconnected world that just mirrors an extensive history of massive human intergroup relations open the question about the feasibility of social and moral progress in the contexts of diverse, multicultural, and unequal societies. This makes it crucial to reflect not only on whether human societies may keep advancing on a path of social progress, but how this can be achieved by addressing the challenges of inequality and potential intergroup conflict. This concern closely relates to the further consolidation of democratic values and the achievement of a more generalized consideration of the equal moral value of human individuals far from group, ethnic, or collective distinctions. This vision of progress follows the moral convictions that have been considered right and worthy to be pursued by most ethical theories explored by philosophers and social scientists so far. This work aims to contribute to the study of the mechanisms and feasibility of social and moral progress grounded on the precept of human equality and is guided by the idea that social and moral progress in a plural world requires the accomplishment of a more democratic and tolerant society. These forms of progress have already been defined by philosophers Allen Buchanan and Russel Powell as inclusivist forms of moral progress. According to these authors, inclusivist moral progress is featured by the transformation of moral judgments, motivations, and norms guided by the rejection of “group-based restrictions on moral standing and moral status” (2018). The work of Buchanan and Powell is fundamental for the argumentation developed in this work since they have pioneered a more complex debate in the field of evolutionary social sciences and philosophical anthropology. In brief, these authors have inquired how human nature, conceptualized by the advances in evolutionary thinking and the empirical sciences, is related to our moral convictions and the possibilities that we have to establish certain forms of social and moral progress. The work of Buchanan and Powell contributes to the debate on moral progress by incorporating empirically-informed concepts and arguments. With this objective in mind, they develop their discussion around a generalized tension between exclusivist and inclusivist forms of moral progress. This tension revolves around the question of whether and to what extent human moral concerns, motivations, and norms, are limited or bounded by social identities, group thinking, or collective values. This question is at the center of this work. In other words, I aim to answer whether and to what extent the nature of our social and moral cognition hinders or enables the development of inclusivist forms of morality and moral progress. As I mentioned so far, the distinction between exclusivist and inclusivist forms of morality has a practical implication and facilitates the reflection on the mechanisms and feasibility of concrete forms of progress based on the precept of human equality, which is the road to progress that we should follow according to most ethical theories. The distinction between exclusivist and inclusivist morality is not used here as a form of summarizing highly divergent descriptive approaches to morality, but as a way to address the practical implications of morality research, particularly around the question of the feasibility of social forms of progress based on the precept of equality and tolerance. My objective then has less to do with offering a conceptualization of human morality or with the proposition of a new ethical perspective. Instead, I aim to identify, from an empirically informed perspective, what enables the achievement of egalitarian forms of social progress, to subsequently offer a normative reflection about what we should do if we want to accomplish such inclusivist forms of progress. This task is of great relevance, having in mind that some theoretical proposals on the matter have claimed that human prosocial behavior and morality are constrained by exclusivist fixed tendencies as a product of our evolutionary history. According to these views, human morality is a group-centered cognitive and behavioral expression that has severe limits in its scope and extent, which hinders in the end the emergence of inclusivist forms of moral concerns and behaviors. These claims align with the philosophical intuition about the ‘dissociation of empathy’, or the fact that human individuals tend to express empathy and sympathy preferably for members of their group whereas their empathic and moral concern and recognition for outgroup individuals tend to be reduced or eliminated in real-life social interactions. Multiple theorists have expressed, however, that these assumptions are wrong for empirical and philosophical reasons, which results in a serious challenge to the conception of human morality as exclusivist by nature. Furthermore, simple intuition and practical experience constantly show us that human individuals can develop and endorse a broad spectrum of moral considerations and adopt an arguably inclusivist stance concerning the kind of persons or agents that deserve moral concern. Moreover, and adopting a historical perspective, the expansion of cultural and commercial exchanges, the consolidation of democracy, the development of welfare states, or the emergence of institutions based on the concept of universal human rights, have partially driven human progress based on the impartial concern for the well-being of persons. These historical instances of cultural evolution and institutional design have shown that it is feasible to promote behaviors and attitudes grounded in impersonal prosocial and inclusivist principles. This optimistic perspective, however, still begs the question of the exact relationship between social, cultural, and historical contexts, and the emergence of certain behavioral expressions of inclusivist morality. This is crucial since a great number of human individuals around the world still do not make part of these instances of social progress, and some authors have suggested that such instances of social and moral progress are particularly favored by the contexts of the WEIRD world, that is the world of Western, Educated, Industrialized, Rich, and Democratic societies. Some of these approaches consider moral inclusivity a ‘luxury good’ and follow the ‘dependency thesis’ according to which the expression of moral inclusivity depends on the presence of very concrete material conditions that trigger inclusivist and impersonal prosocial tendencies that human beings are not able to express in threatening contexts without physical security. This thesis is problematic for various reasons and has led to incomplete explanations about the enabling and causal factors of inclusivist moral progress, as well as unsatisfactory suggestions about what we should do to foster the accomplishment of more generalized instances of progress based on inclusivist concerns. In an attempt to contribute to this debate, the main objective of this thesis is to offer an alternative proposal about the nature of human morality and a more detailed reflection on what we should do if we want to further accomplish such instances of progress. More precisely, this work adopts a particular developmental and constructivist vision of human morality to answer the question of how feasible it is to reach generalized forms of social progress based on the precepts of moral inclusivity. Furthermore, it offers some ideas about what are the most adequate and favorable conditions to foster such progress both at the individual and the collective level. At this point, a preliminary clarification of some starting points is necessary. In the first place, and contrary to what other authors have proposed when debating moral progress from an empirically-based approach, my perspective adopts a radical developmental and constructivist perspective, following particularly the conceptual and empirical ideas of the social-domain theory in moral psychology. From this perspective, morality is a domain of normative and social knowledge that develops and emerges in human interactions. Moral concerns, judgments, and norms are not only the result of the expression of innate adaptive intuitions, nor the product of social conformity and a simple process of mirroring the normativity that communities have established to organize their social life. Human individuals, instead, construct moral concerns and judgments during their situated interactions. More specifically, the constructivist tradition claims that we need to research how moral concerns, judgments, and reasons emerge in social interactions and how human beings construct the content of their moral knowledge in the first place. Based on these ideas, morality is defined here as the result of a constructive process through which human individuals, by the means of constant interactions on a background of mutual respect and recognition, develop evaluative concerns about how we ought to treat others, and how to ‘care’ and ‘respect’ others’ well-being, needs, and vulnerabilities. This developmental-constructivist theory of human psychology contributes to an alternative understanding of the origins of moral variability and informs a very particular normative stance about the most desirable contexts needed for the urgent accomplishment of inclusivist forms of morality in contemporary societies. This is so given that the very same definition of morality adopted presupposes the feature of inclusivity. The main objective of this work is then to argue, based on a developmental perspective, what are the most favorable conditions to foster the development of moral inclusivity and what we should do to accomplish concrete instances of moral progress that truly help us to overcome our most urgent moral challenges. The whole thesis is organized as follows. In part I, I show how received visions about human social evolution have informed conceptions of morality as an adaptive function evolved to solve the challenges of cooperative life. Based on these assumptions, some theories argue that human morality is limited by the boundaries of group thinking, and always obeys the mandates of collective interests and the will of the majority. However, this conception has problematic implications from a normative and ethical perspective. The aim of Chapter 1 is to present this introductory debate in detail. In chapter 2, I consider a relevant amount of scientific evidence that helps to consolidate a more optimistic and inclusivist perspective about the starting conditions of human prosocial behavior. Later, I will summarize some ideas offered to explain the possible evolutionary mechanisms that led to the consolidation of these inclusivist capacities. However, I will also show how evolutionary theories that share the same adaptationist foundations but initially seem relevant to explain the feasibility of moral inclusivity, result incomplete when considering the complexity of moral behavior and its ethical implications. Part II is devoted to presenting a developmental alternative to the adaptationist versions around the starting conditions of morality. In this section, I first summarize the epistemological, conceptual, and empirical basis of a constructivist perspective already proposed by several authors in the last decades. This is the goal of chapter 3. More precisely, I adopt the conceptualization of morality established by the social-domain theory school and clarify its conception of the situated development of moral concerns, motivations, and norms. All these ideas are essential for my argumentation on the feasibility of inclusivist moral progress offered later. Chapter 4 provides a more detailed idea of constructivist thinking about moral development, by analyzing one particular dimension: the development of moral concerns for fairness and the sense of justice in distributive dilemmas. In Part III, I assume a constructivist perspective on morality to contribute to the philosophy of moral progress. In particular, I discuss the implications of such a perspective for the conceptualization of human moral nature and discuss what are the most favorable conditions for moral inclusivity to emerge. Answering that question is of enormous relevance since favoring the transition of human societies towards more inclusivist forms of moral concern and behavior supposes a more generalized accomplishment of our most urgent moral convictions. Previous developmental or culturally-sensible attempts to explore this issue are already on the market. As mentioned before, most authors have approached the topic by situating the cultural evolution and development of (inclusivist) moral progress in the WEIRD world. For instance, some of these authors claim that very concrete material conditions (mostly present in the Western World) have been necessary for triggering inclusivist and impersonal prosocial tendencies that human beings are not able to express in threatening contexts without physical security. Despite their interest in explaining inclusivist morality and the feasibility of inclusivist forms of progress following a naturalistic and culturally situated approach, these theories are problematic for two main reasons. In the first place, most of the authors that explain moral progress tend to focus exclusively on the consolidation of liberal values in the Western world and the underlying adoption of laws, social-epistemic practices, and public narratives about tolerance and inclusivity, as unequivocal signs of inclusivist morality. Nevertheless, there is an enormous distance between the institutional and public support of inclusivist moral values or the construction of public images of tolerance and inclusivity, and the real materialization of impersonal moralities in situated social interactions. Secondly, the variability of human moral behavior is far bigger than most of the theories in moral psychology and moral progress tend to assume. Accordingly, inclusivist and exclusivist forms of morality may develop simultaneously in similar or divergent geographical and socio-ecological environments, including those with harsh conditions such as competition for scarce resources, potential intergroup conflict, and risks of disease transmission. In addition, harsh environmental conditions are usually present in almost all societies around the globe, and the presence of socio-ecological conditions such as physical security and prosperity, predominant in highly resourced populations, do not prevent the existence of exclusivist moral tendencies. My model explores a different perspective on the relationships between cultural, institutional, and historical factors, and the situated development of human morality. This supposes a clear distinction from previous approaches to the matter since it offers a different view on what we should do to pursue further instances of inclusivist social progress. In the fifth chapter, I first analyze the proposals of some defenders of the ‘dependency’ theory. The attention is focused on the ‘Evolutionary Developmental Model’ proposed by Buchanan and Powell (2018). Based on a critique of this approach, I will argue that to explain the evolution and development of human morality in its multiple manifestations, it is essential to put focus on social interactions. This also involves a different perspective on human-environment relations that in line with a constructivist worldview makes an innovative contribution to the philosophy of moral behavior and moral progress. Later, in the sixth chapter, I will define my alternative relational view of inclusivist morality and I will offer my view on how to establish favorable conditions that make inclusivist morality possible. Complementing the constructivist approach, my conception is based on the essential role of equality and individuality and on how moral inclusivity is favored if moral concerns do not develop driven by the accomplishment of group-centered, binding, and communitarian concerns and values. In brief, my relational model suggests that the accomplishment of moral inclusivity not only depends on the overall achievement of certain levels of physical security or economic prosperity. Instead, its development is favored by transforming the interactional contexts in which moral concerns towards autonomy and individuality emerge. In arguing so, I will need to start with a critique of contemporary situated and embodied approaches in ethics. Then, I will show how societies guided by the accomplishment of group-centered values of power, dominance, and relational inequality tend to express exclusivist moral behaviors, while individualistic societies tend to be more inclusivist. Starting from this diagnosis, my final attempt is then to reflect on which are the best conditions for the moral valuation of individuality to emerge and what we should do to promote the accomplishment of moral inclusivity at the societal level. (shrink)

En países como Colombia la falta de cobertura, la dispersión geográfica y el conflicto armado se han posicionado como obstáculos que impiden que una parte de la población pueda acceder a la universidad, perpetuando las desigualdades y la vulnerabilidad. Los resultados de este estudio apuntan a que la educación superior virtual puede convertirse en una alternativa útil para ofrecer oportunidades de formación a estas poblaciones si se ofrecen las condiciones adecuadas en cuanto a un contenido útil y actual, atención personalizada (...) e infraestructura accesible. Las conclusiones alcanzadas pueden orientar a las Instituciones de Educación Superior (IES) en el diseño de estrategias virtuales de calidad. (shrink)

This piece highlights the important contribution of the historical project of Mujerista Theology, as conceptualized and formulated by Ada María Isasi-Díaz, to the discourses of biblical criticism and Political Theology. With regard to the former, it is argued that mujerista interpretation interacts with key developments in biblical criticism, such as liberation hermeneutics, literary criticism and ideological criticism. With respect to the latter, it is argued that Mujerista Theology represents an excellent example of Political Theology.

In this paper we argue that ecological evolutionary developmental biology accounts of cognitive modernity are compatible with cultural evolution theories of language built upon iterated learning models. Cultural evolution models show that the emergence of near universal properties of language do not require the preexistence of strong specific constraints. Instead, the development of general abilities, unrelated to informational specificity, like the copying of complex signals and sharing of communicative intentions is required for cultural evolution to yield specific properties, such as (...) language structure. We argue that eco-evo-devo provides the appropriate conceptual background to ground an account for the many interconnected genetic, environmental and developmental factors that facilitated the emergence of an organic system able to develop language through the iterated transmission of information. We use the concept of niche construction to connect evolutionary developmental accounts for sensory guided motor capacities and cultural evolution guided by iterated learning models. This integrated theoretical model aims to build bridges between biological and cultural approaches. (shrink)

The distribution of cultural variants in a population is shaped by both neutral evolutionary dynamics and by selection pressures. The temporal dynamics of social network connectivity, that is, the order in which individuals in a population interact with each other, has been largely unexplored. In this paper, we investigate how, in a fully connected social network, connectivity dynamics, alone and in interaction with different cognitive biases, affect the evolution of cultural variants. Using agent‐based computer simulations, we manipulate population connectivity dynamics (...) (early, mid, and late full‐population connectivity); content bias, or a preference for high‐quality variants; coordination bias, or whether agents tend to use self‐produced variants (egocentric bias), or to switch to variants observed in others (allocentric bias); and memory size, or the number of items that agents can store in their memory. We show that connectivity dynamics affect the time‐course of variant spread, with lower connectivity slowing down convergence of the population onto a single cultural variant. We also show that, compared to a neutral evolutionary model, content bias accelerates convergence and amplifies the effects of connectivity dynamics, while larger memory size and coordination bias, especially egocentric bias, slow down convergence. Furthermore, connectivity dynamics affect the frequency of high‐quality variants (adaptiveness), with late connectivity populations showing bursts of rapid change in adaptiveness followed by periods of relatively slower change, and early connectivity populations following a single‐peak evolutionary dynamic. We evaluate our simulations against existing data collected from previous experiments and show how our model reproduces the empirical patterns of convergence. (shrink)

Our purpose in this study – which stands at the crossroads of contemporary philosophy, anthropology, and religious studies – is to assess critically the plea for radical contingency in contemporary thought, with special attention to the work of Meillassoux, in light, among other things, of the symptomatic presence of Pauline motifs in the late twentieth to early twenty first-century philosophical arena, from Vattimo to Agamben and especially Badiou. Drawing on Aristotle’s treatment of τύχη and Hilan Bensusan’s neo-monadology (as well as (...) on the network biology of David George Haskell, Scott Gilbert’s holobiont hypothesis, and Terrence Deacon’s teleo-dynamics), we ask what is missing in such plea, from a theoretical standpoint. Next, we examine the relation between radical contingency and worldlessness in dialogue with Leroi-Gourhan’s theory of biocultural evolution, Lévi-Strauss’s structural anthropology, Pierre Clastres’s ethnography, Heidegger’s philosophy of language, and contemporary authors like Eduardo Viveiros de Castro and Patrice Maniglier. These two parallel lines of inquiry help us explore what radical contingency, in turn, prevents us from thinking: the intersection of ontology, cosmopolitics, and modality. (shrink)

One of the least studied aspects of programs of reparation, both in theory and in practice, is financing. This is odd given the fact that mobilizing resources, both domestic and foreign, is politically one of the most difficult tasks any society can undertake. This paper centers on the subject of financing reparation programs and attempts to answer the following questions: Which factors play a role in the process of mobilizing domestic and foreign resources to finance reparations? Is financing solely a (...) technical-economic problem, or does it involve political, social, and cultural factors? Why do governments prefer financing social programs instead of programs of reparation? How do the proposals made by truth commissions regarding financing affect the viability of programs of reparation? Which factors explain the efficacy of financing models of reparation programs? In order to address these questions, the paper has been divided into three main sections. In the first, programs of reparation are analyzed from the perspective of political economy, which means that both economic and non-economic factors that influence the mobilization of domestic and foreign resources by a transitional society are taken into consideration. The second section focuses on international experiences in the area of financing programs of reparation, with the purpose of extracting some lessons. The third section presents the main conclusions of the study. (shrink)

Presentamos en este escrito la doctrina sufi relativa a la teleonomía y expresión divinas y al modo en que los hombres son interpelados por su actividad, luz, y beneficencia, con especial atención a la obra de Muhyi'd-din Ibn al-`arabi y conforme a los contenidos de una enseñanza que remite, asimismo, al horizonte temprano del pensar occidental. Querríamos contribuir con ello a esclarecer, desde una óptica filosófica, algunos de los motivos preliminares de la teoreticidad característica de la espiritualidad islámica.

Las nociones de "uno" y de "múltiple" han sido, históricamente, objeto de tratamiento, a la vez, filosófico y teológico. En el contexto de la filosofía islámica oriental, y en el marco de su vertiente más específicamente neoplatónica, el "Príncipe de los Teósofos", Sadrâ ¿irâzi (ob.1050/1640), estudia ambas desde una perspectiva ontológica y distanciándose del enfoque consignado al respecto por los filósofos peripatéticos del Islam. Adaptando y continuando, de un lado, la gnosis de Ibn al-'ArabÌ, y, de otro, la sabiduría iluminativa (...) de Sohravardi, Mollâ Sadrâ discute la distinción aviceniana entre un Ser Necesario y una multiplicidad de seres posibles, así como la posibilidad de considerar accidental la realidad de la existencia. Basado en la coimplicación de tres conceptos fundamentales: iîªlat al-wuÿñd (prioridad del ser), waÊdat al-wuÿñd (unidad del ser) y ta¿kÌk (diferenciación y gradación intensiva del ser), el univocismo monadológico de Sadrâ puede, por otra parte, permitirnos reevaluar ciertas cuestiones filosóficas que pugnan por ser examinadas hoy a una nueva luz. (shrink)

On 16 February 2017, the European Parliament made recommendations to the Commission about civil law rules on robotics, including a proposal to design a specific legal personality for autonomous robots and most sophisticated Artificial Intelligences with the capacity to make decisions and interact with third parties. Although the recent European Union’s Artificial Intelligence Act presents notable advances on supervision, surveillance, control and registration in this field, the question of legal personality remains an open issue. In order to design a specific (...) concept along the lines of the European Parliament’s proposal and to make further progress along this legal line, the classical concept of legal person devised by Sinibaldo Fieschi is an essential reference. (shrink)

A recent turn in the cognitive sciences has deepened the attention on embodied and situated dynamics for explaining different cognitive processes such as perception, emotion, and social cognition. This has fostered an extensive interest in the social and ‘intersubjective’ nature of moral behavior, especially from the perspective of enactivism. In this paper, I argue that embodied and situated perspectives, enactivism in particular, nonetheless require further improvements with regards to their analysis of the social nature of human morality. In brief, enactivist (...) proposals still do not define what features of the social-relational context, or which kind of processes within social interactions, make an evaluation or action morally relevant or distinctive from other types of social normativity. As an alternative to this proclivity, and seeking to complement the enactive perspective, I present a definition of the process of moral sense-making and offer an empirically-based ethical distinction between different domains of social knowledge in moral development. For doing so, I take insights from the constructivist tradition in moral psychology. My objective is not to radically oppose embodied and enactive alternatives but to expand the horizon of their conceptual and empirical contributions to morality research. (shrink)