El presente artículo se propone identificar los fundamentos de la teoría de la comunicabilidad de la Obra de Arte que se puede extraer de los escritos de Edith Stein. Tras presentar el problema de la empatía y la base antropológica que afecta a los sujetos y objetos del mundo del arte, además de los posibles problemas en la transmisión de dicho mensaje artístico, se ahonda en las implicaciones de la consideración del arte como objeto y sujeto de empatía y el (...) sistema comunicativo que se puede establecer en el mundo del arte. (shrink)

El presente artículo se propone identificar los fundamentos de la teoría de la comunicabilidad de la Obra de Arte que se puede extraer de los escritos de Edith Stein. Tras presentar el problema de la empatía y la base antropológica que afecta a los sujetos y objetos del mundo del arte, además de los posibles problemas en la transmisión de dicho mensaje artístico, se ahonda en las implicaciones de la consideración del arte como objeto y sujeto de empatía y el (...) sistema comunicativo que se puede establecer en el mundo del arte. (shrink)

El grupo de españoles que conformó el exilio llegado a Colombia como consecuencia del golpe de estado del general Franco y el resultado de la Guerra Civil de 1936-1939, ofrece unas características específicas configuradas principalmente por las circunstancias y necesidades del país de acogida. En la década de los treinta, las tensiones entre los dos principales partidos colombianos, conservador y liberal, las concurrencias y las carencias sociales marcaron una acogida restrictiva y seleccionada. La llegada de “republicanos españoles” fue bastante reducida (...) a nivel cuantitativo, y sin embargo, propiciada por dicha selección, supuso una enorme incidencia en la sociedad, la cultura, la educación, el deporte, la ciencia, la industria colombiana... La perspectiva del tiempo nos permite calificar la huella que el exilio español dejó en Colombia como de una “desmesurada incidencia” si tenemos en cuenta que su número pudo fluctuar entre las 500 y las 700 personas. (shrink)

Aim: The present work proposes the study of the neuromotor activity of the masseter-jaw-tongue articulation during diadochokinetic exercising to establish functional statistical relationships between surface Electromyography, 3D Accelerometry, and acoustic features extracted from the speech signal, with the aim of characterizing Hypokinetic Dysarthria. A database of multi-trait signals of recordings from an age-matched control and PD participants are used in the experimental study. Hypothesis: The main assumption is that information between sEMG and 3D acceleration, and acoustic features may be quantified (...) using linear regression methods. Methods: Recordings from a cohort of eight age-matched control participants and eight PD participants were collected during the utterance of a diadochokinetic exercise. The dynamic and acoustic absolute kinematic velocities produced during the exercises were estimated by acoustic filter inversion and numerical integration and differentiation of the speech signal. The amplitude distributions of the absolute kinematic and acoustic velocities are estimated to allow comparisons in terms of Mutual Information. Results: The regression results show the relationships between sEMG and dynamic and acoustic estimates. The projection methodology may help in understanding the basic neuromotor muscle activity regarding neurodegenerative speech in remote monitoring neuromotor and neurocognitive diseases using speech as the vehicular tool, and in the study of other speech-related disorders. The study also showed strong and significant cross-correlations between articulation kinematics, both for the control and the PD cohorts. The absolute kinematic variables presents an observable difference for the PD participants compared to the control group. Conclusion: Kinematic distributions derived from acoustic analysis may be useful biomarkers toward characterizing HD in neuromotor disorders providing new insights into PD. (shrink)

El confinamiento 2020 – 21 obligó a la humanidad a adaptarse al nuevo modo de vida y creación de nuevos escenarios con tecnologías que transformaron espacios físicos y tradicionales de enseñanza, abruptamente reemplazados por escenarios virtuales. Este estudio transversal, exploratorio y descriptivo, realizado aplicando formularios y entrevistas semiestructuradas a estudiantes y docentes de Diseño UCTemuco; recogió la percepción e implementación de la docencia a distancia realizada y evaluó el retorno presencial. Levantamos fortalezas, dificultades y oportunidades en esta nueva forma de (...) enseñanza que se nos desafía interpelándonos a raíz de aprendizajes adquiridos, emergentes metodologías, plataformas educativas y políticas de internacionalización institucionales. (shrink)

IntroductionRheumatologists are the primary healthcare professionals responsible for patients with rheumatic diseases and should acquire medical ethical competencies, such as the informed consent process (ICP). The objective clinical structured examination is a valuable tool for assessing clinical competencies. We report the performance of 90 rheumatologist trainees participating in a station designed to evaluate the ICP during the 2018 and 2019 national accreditations.MethodsThe station was validated and represented a medical encounter in which the rheumatologist informed a patient with systemic lupus erythematosus (...) with clinically active nephritis about renal biopsy. A trained patient–actor and an evaluator were instructed to assess ICP skills (with a focus on kidney biopsy benefits, how the biopsy is done and potential complications) in obtaining formal informed consent, delivering bad news and overall communication with patients. The evaluator used a tailored checklist and form.ResultsCandidate performance varied with ICP content and was superior for potential benefit information (achieved by 98.9% of the candidates) but significantly reduced for potential complications (37.8%) and biopsy description (42.2%). Only 17.8% of the candidates mentioned the legal perspective of ICP. Death (as a potential complication) was omitted by the majority of the candidates (93.3%); after the patient–actor challenged candidates, only 57.1% of them gave a clear and positive answer. Evaluators frequently rated candidate communications skills as superior (≥80%), but ≥1 negative aspect was identified in 69% of the candidates.ConclusionsEthical competencies are mandatory for professional rheumatologists. It seems necessary to include an ethics competency framework in the curriculum throughout the rheumatology residency. (shrink)

The rapid increase of industry-sponsored clinical research towards developing countries has led to potentially complex ethical issues to assess. There is scarce evidence about the perception of these participants about the ethical compliance, security, and protection. We sought to evaluate and contrast the awareness and perception of participants and non-participants of industry-sponsored research trials on ethical, safety, and protection topics. A Cases-control survey conducted at twelve research sites in México. Previous and current participants of ISRT as well as non-participants with (...) one of four chronic diseases, were asked to complete the survey which focused on ethical compliance and protection issues of ISRT, and the perception of participating in a trial. A total of 604 cases and 604 controls were surveyed. Cases significantly answered that ethics committees are aware of what is happening in studies, and that medical care of industry-sponsored research trials is better than their usual medical care. The same proportion of cases and controls thought patients must receive economical reimbursement for participating in a research study. The informed consent of the pharmaceutical clinical trial was fully read by 90.4% of the cases. Most cases were satisfied or very satisfied with their overall study participation. Previous and current participants of industry-sponsored research trials have a more positive attitude towards ethics committees, the quality of medical care of the research trials, and the main purpose of economical reimbursements, when compared to non-participants. (shrink)

A la lectura de La escritura del duelo de Victoria Eugenia Díaz Facio Lince -psicóloga, magíster en Ciencias Sociales y doctora en Humanidades; profesora e investigadora de la Universidad de Antioquia-, se nos introduce con un epígrafe del escritor español Francisco Umbral.

Reseña a García Figueroa, Alfonso. Moral de victoria. Terrasa: Hexis, 2021, 368 pp.

Reseña de Tornay, Lizel; Álvarez, Victoria; Laino Sanchis, Fabricio y Paganini, Mariana (comps.) (2021). Arte y Memoria. Abordajes múltiples en la elaboración de experiencias difíciles. Buenos Aires: Editorial de la Facultad de Filosofía y Letras, Universidad de Buenos Aires, 300 pp.

In lieu of an abstract, here is a brief excerpt of the content:The 2005 Meeting of the Society for Buddhist-Christian StudiesFrances S. Adeney, SecretaryThe annual meeting of the Society for Buddhist-Christian Studies was held in Philadelphia on November 18, 2005. The theme of the program was visual and aural expressions in Christianity and Buddhism and their relationship to religious practice.The focus of the first session was visual images of sacred art. Victoria Scarlett presented the paper "The Iconography of Compassion: (...) Visualizing Guanyin and the Virgin Mary." She noted that meditation exercises that explore visual imagery can mediate the experience of the holy in both Buddhism and Christianity. By comparing and contrasting the images of Guanyin and the Virgin Mary through both commentary and slides, she pointed toward the qualities of compassion, healing, empathy, generosity, and selfless love presented in both Buddhism and Christianity. Scarlett stressed the role of visualization in generating compassion and taking responsibility for cultivating and living the devotional life. Engaging the religious imagination in those visual ways, she said, can help us generate compassion in our world today.Alice Keefe presented the second paper, "The Visual Dimension of Religion in Comparative Perspective." She challenged the assumption that visual experience is a derived or secondary aspect of religious life. As Tibetan Buddhism clearly shows, through its depiction of Buddhas, lamas, bodisattvas, and deities, the divine is form as well as formless. In Christian Orthodox traditions, the icon is viewed as material and glory, the transcendent visible to the human eye. Visual images in both Buddhist and Christian traditions indicate the possibility of transformation as one imagines one's own body as a body of light.Keefe challenged us to bring the centrality of the visual in Buddhism and some portions of Christianity into our academic discussion. Western thinkers present the body in opposition to the spiritual, sometimes understanding images as idolatrous. We assume that the generative locus of meaning is in the subjective consciousness and seek out ideas, ignoring the body. However, communicating an idea is not the [End Page 181] object of visual attention to an icon—rather, it involves the constitution of a self in relation to others. Through practices that activate the visual dimension of religions, we come to know ourselves as part of a pantheon of beings.Rita Gross responded to both papers, focusing on the biases of Western religion in the study of Buddhism. The prohibition of idolatry in Western religion has been identified with the sense of sight, rather than hearing or the use of words. Furthermore, idolatry is always a category defined by outsiders, Gross asserted. People who use the sense of sight to reach beyond themselves to the sacred know what they are doing. The papers and visual images presented gave the attendees insight into how that might happen in Buddhism and Christianity.Michael Monhart and Jisho Shizuka opened the second session with their presentation of "Chanting as Practice: Japanese Shingon Buddhist Sutra Chant." After a brief history of the Shingon sect, the presenters focused on a central aspect of Shingon chanting practice: a realization of one's inherent Buddha-nature in this life. Through activating the mysteries of the ritual activities of the body, voice, and mind, chanting develops the specific connection between Buddha-nature and human nature. An explanation of the chanting itself—its modes, patterns, and energies—led to the conclusion that sound and word become reality through their use by the practitioner of ritual, a conclusion that was demonstrated by the chanting of three sutras.Bill McJohn and Joseph Anderson next presented their work, "The Aural Dimension of Religion: Chanting Psalms in Gregorian Chant." McJohn focused on the history of chanting the Psalter, beginning in the monasteries of the fourth century. Singing the Psalms was motivated by a desire to pray constantly, and as the monastic communities developed, a practice of working through the 150 psalms developed. A shorter version, which eventually became the rosary, also developed. Anderson noted that the recitation of the Psalms is the analog to Buddhist chanting of the sutras. One is actually speaking as the Christ in recitation of the Psalms. Both also find a balance between time and timelessness as they are re-created in different ways... (shrink)

Healing Emotions is the record of an extraordinary series of encounters between the Dalai Lama and prominent Western psychologists, physicians, and meditation teachers that sheds new light on the mind-body connection. Edited by Pulitzer Prize nominee and best-selling author Daniel Goleman.

Organized by the Mind and Life Institute, this discussion addresses some of the most troublesome questions that have driven a wedge between Western science and religion. Where Buddhism Meets Neuroscience resulted from meetings of the Dalai Lama and a group of eminent neuroscientists and psychiatrists. Is the mind an ephemeral side effect of the brain's physical processes? Are there forms of consciousness so subtle that science has not yet identified them? How does consciousness happen? The Dalai Lama's incisive, open-minded approach (...) both challenges and offers inspiration to Western scientists. The book consists primarily of dialogue and intense, frank conversations between the Dalai Lama and participants. Questions of perception, dualism, categories of consciousness, memory, dreams, the nature of mental illness, and the mind during and after death are all explored. (shrink)

This new and moving translation of the Brahma's Net Sutra also includes translations of ancillary materials not previously available. Translated and introduced by the well-known teacher and author Martine Batchelor, this should become a classic for all those who aspire to the compassion of the Buddha. "The Buddha gave clear instructions about how a boddhisattva should preserve and nurture the altruistic aspiration to enlightenment that are contained in the scriptures of the various Mahayana traditions. The Boddhisattva Precepts found in the (...) Brahma's Net Sutra of the Chinese and Korean traditions have laid the foundation of an ethical way of life and the essential ground to a life of compassion for many Buddhists in East Asia since ancient times. We live in an era in which I believe it is extremely important to foster harmony and respect among all religious traditions. Therefore, I believe it is significant that such a seminal text be made more widely in an English translation and I congratulate the translator, the International Sacred Literature Trust and AltaMira Press for making this book, _The Path of Compassion_, available. Readers, whether or not they are Buddhist, will find that these precepts encourage us, in a very practical way, to protect life in all its forms and work towards a more peaceful and understanding world; goals that we all can admire." —from the foreword by H. H. The Dalai Lama. (shrink)

What kind of thing is a reason for action? What is it to act for a reason? And what is the connection between acting for a reason and rationality? There is controversy about the many issues raised by these questions. In this paper I shall answer the first question with a conception of practical reasons that I call ‘Factualism’, which says that all reasons are facts. I defend this conception against its main rival, Psychologism, which says that practical reasons are (...) mental states or mental facts, and also against a variant of Factualism that says that some practical reasons are facts and others are false beliefs. I argue that the conception of practical reasons defended here provides plausible answers to the second and third questions above; and gives a more unified and satisfactory picture of practical reasons than those offered by its rivals. (shrink)

In 1969 Harry Frankfurt published his hugely influential paper 'Alternate Possibilities and Moral Responsibility' in which he claimed to present a counterexample to the so-called 'Principle of Alternate Possibilities' ('a person is morally responsible for what he has done only if he could have done otherwise'). The success of Frankfurt-style cases as counterexamples to the Principle has been much debated since. I present an objection to these cases that, in questioning their conceptual cogency, undercuts many of those debates. Such cases (...) all require a counterfactual mechanism that could cause an agent to perform an action that he cannot avoid performing. I argue that, given our concept of what it is for someone to act, this requirement is inconsistent. Frankfurt-style alleged counterexamples are cases where an agent is morally responsible for an action he performs even though, the claim goes, he could not have avoided performing that action. However, it has recently been argued, e.g. by John Fischer, that a counterexample to the Principle could be a 'Fischer-style case', i.e. a case where the agent can either perform the action or do nothing else. I argue that, although Fischer-style cases do not share the conceptual flaw common to all Frankfurt-style cases, they also fail as counterexamples to the Principle. The paper finishes with a brief discussion of the significance of the Principle of Alternate Possibilities. (shrink)

In the past thirty years or so, the doctrine that actions are events has become an essential, and sometimes unargued, part of the received view in the philosophy of action, despite the efforts of a few philosophers to undermine the consensus. For example, the entry for Agency in a recently published reference guide to the philosophy of mind begins with the following sentence: A central task in the philosophy of action is that of spelling out the differences between events in (...) general and those events that fall squarely into the category of human action. There is no consensus about what events are. But it is generally agreed that, whatever events may prove to be, actions are a species or a class of events. We believe that the received view is mistaken: actions are not events. We concede that for most purposes, the kind of categorial refinement which is involved in either affirming or denying that actions are events is frankly otiose. Our common idiom does not stress the difference between actions and events, at least not in general terms, because it has no need to. Perhaps it sounds a little odd to say that some events are performed; but if we balked at describing, say, the abdication of Edward VIII as one of the politically significant events in Britain in 1936, it could not be for metaphysical reasons. And since actions, like events, are datable — though often, as we shall see, only imprecisely — actions are said to take place and to occur. But an important class of actions consist in moving something; indeed, according to many philosophers, every action consists in moving something. And when we consider actions of this sort from a theoretical point of view it becomes imperative to distinguish between actions and events. Or so we shall argue. (shrink)

Temporal coordination of vocal exchanges between mothers and their infants emerges from a developmental process that relies on the ability of communication partners to co-coordinate and predict each other’s turns. Consequently, the partners engage in communicative niche construction that forms a foundation for language in human infancy. While robust universals in vocal turn-taking have been found, differences in the timing of maternal and infant vocalizations have also been reported across cultures. In this study, we examine the temporal structure of vocal (...) interactions in 38 mother–infant dyads in the first two years across two cultures—American and Lebanese—by studying observed and randomized distributions of vocalizations, focusing on both gaps and overlaps in naturalistic 10-min vocal interactions. We conducted a series of simulations using Kolmogorov–Smirnov (K–S) tests to examine whether the observed responsivity patterns differed from randomly generated simulations of responsivity patterns in both Arabic and English for mothers responding to infants and for infants responding to mothers. Results revealed that both mothers and infants engaged in conversational alternation, with mothers acting similarly across cultures. By contrast, significant differences were observed in the timing of infant responses to maternal utterances, with the Lebanese infants’ tendency to cluster their responses in the first half-second after the offset of the Lebanese mothers’ utterances to a greater extent than their American counterparts. We speculate that the results may be due to potential phonotactic differences between Arabic and English and/or to differing child-rearing practices across Lebanese and American cultures. The findings may have implications for early identification of developmental disorders such as autism spectrum disorders within and across cultures. (shrink)

This eloquent, impassioned manifesto is possibly the most important message the Dalai Lama can give us about the future of our world. It's his rallying cry, full of solutions for our chaotic, aggressive, divided times: no less than a call for revolution. Are we ready to hear it? Are we ready to act?"--Publisher annotation.

In the real world, exploitation exists. In the real world, there is a huge and unjust gap between rich and poor. The question, from a Buddhist perspective, is how should we deal with inequality and social injustice? His Holiness the Dalai Lama teaches that it is wrong for a spiritual person to remain indifferent; we must struggle to solve these problems. These problems are brought to our consciousness because they anger us, and this little book teaches us how to deal (...) with that anger. (shrink)

Simple and accessible wisdom from His Holiness the Dalai Lama on how we stay in the moment in the midst of the demands and stresses of everyday life. Be Here includes discussions of the Buddhist concepts of attachment, emptiness, compassion, love, and resentment and how our sense of the past and the future affect our ability to be in the present. Many Buddhist practices and meditations focus on "being in the present moment." But what does that really mean? What does (...) it mean to be here now? Attachment. Emptiness. Compassion. You will hear the Dalai Lama present these three words again and again in this book of wisdom designed to move us toward the goal of "being here." He speaks of attachment - to things, to people, to memory, to feelings of anger and resentment, to future goals. Being attached means we are not here now; we are living through wherever our attachment takes us. Does emptiness mean we let go of everything? Even the present thoughts in our minds? How does understanding emptiness help us to be here now? The Dalai Lama is clear: if we are not educated about past history and if we have no sense of the future, then how can be possibly have a "present"? When we are here, we can practice compassion in the present moment and focus on social justice now. When we are here, we are no longer attached to our past, no longer stressed about the future, no longer tethered to suffering. Being here means we find happiness, peace, and the fullness of life. (shrink)

"Maintenir hors de l'oubli des noms qui ont marqué une époque et joué un rôle dans la vie culturelle, littéraire ou intellectuelle. Dévoiler l'étendue d'une oeuvre et permettre d'apprécier l'influence que celle-ci a pu exercer".

The paper defends a version of the view that agency is a causal power, the “causing view.” After sketching the view, and explaining how it differs from its rivals, various challenges are assessed. A family of objections says that causing change is neither necessary nor sufficient for acting. The second challenge centers on an Aristotelian thesis about the relation between an action (A's opening a window) and the corresponding passion (the window's being opened by A). The final objection concerns the (...) dynamic nature of acting: the claim is that a causal view of agency cannot accommodate actions “in progress” or mere activity. I conclude that none of the objections examined presents unsurmountable problems for the causal view of agency which, at least in the version here defended, remains a highly plausible and attractive view. (shrink)

After nearly sixty years, the influence of Peter Strawson’s ‘Freedom and Resentment’ remains strong in discussions of moral responsibility. However, as the paper has become more remote in time and in intellectual climate, some of those influences have turned into amplifications of ideas and claims that are misinterpretations or distortions of the paper, while other notions have been projected onto it. I try to make the case for this charge specifically in relation to what has become accepted as Strawson’s ‘response-dependent’ (...) theory of moral responsibility and to an allegedly problematic conception of blame said to be at the centre of that theory. Against that background, I comment on the current philosophical project to ‘civilize’ blame. (shrink)

Herbert Marcuse examined the subjective and material conditions of radical social change and developed the "Great Refusal," a radical concept of "the protest against that which is." The editors and contributors to the exciting new volume The Great Refusal provide an analysis of contemporary social movements around the world with particular reference to Marcuse's revolutionary concept. The book also engages-and puts Marcuse in critical dialogue with-major theorists including Slavoj Žižek and Michel Foucault, among others. The chapters in this book analyze (...) different elements and locations of the contemporary wave of struggle, drawing on the work and vision of Marcuse in order to reveal, with a historical perspective, the present moment of resistance. Essays seek to understand recent uprisings-such as the Zapatistas in Mexico, the Arab Spring, and the Occupy movement-in the context of Marcuse's powerful conceptual apparatus. The Great Refusal also charts contemporary social movements against global warming, mass incarceration, police brutality, white supremacy, militarization, technological development, and more, to provide insights that advance our understanding of resistance today. Contributors include: Kevin B. Anderson, Stanley Aronowitz, Joan Braune, Jenny Chan, Angela Y. Davis, Arnold L. Farr, Andrew Feenberg, Michael Forman, Christian Fuchs, Stefan Gandler, Christian Garland, Toorjo Ghose, Imaculada Kangussu, George Katsiaficas, Douglas Kellner, Sarah Lynn Kleeb, Filip Kovacevic, Lauren Langman, Heather Love, Peter Marcuse, Martin J. Beck Matuštík, Russell Rockwell, AK Thompson, Marcelo Vieta, and the editors. (shrink)

The European project European and Latin American Systems of Ethics Regulation of Biomedical Research Project (EULABOR) has carried out the first comparative analysis of ethics regulation systems for biomedical research in seven countries in Europe and Latin America, evaluating their roles in the protection of human subjects. We developed a conceptual and methodological framework defining ‘ethics regulation system for biomedical research’ as a set of actors, institutions, codes and laws involved in overseeing the ethics of biomedical research on humans. This (...) framework allowed us to develop comprehensive national reports by conducting semi-structured interviews to key informants. These reports were summarised and analysed in a comparative analysis. The study showed that the regulatory framework for clinical research in these countries differ in scope. It showed that despite the different political contexts, actors involved and motivations for creating the regulation, in most of the studied countries it was the government who took the lead in setting up the system. The study also showed that Europe and Latin America are similar regarding national bodies and research ethics committees, but the Brazilian system has strong and noteworthy specificities. (shrink)

This paper explores the question whether whatever is done intentionally is done for a reason. Apart from helping us to think about those concepts, the question is interesting because it affords an opportunity to identify a number of misconceptions about reasons. In the paper I argue that there are things that are done intentionally but not done for a reason. I examine two different kinds of example: things done “because one wants to” and “purely expressive actions”. Concerning the first, I (...) argue that the tendency to think that things done because one wants to are things done for a reason derives from conflating the reason that explains why someone did something with their reason for doing it. While these sometimes coincide, they need not always do so. And although the fact that someone wanted to do something can contribute to explaining the person's action, it is not normally that person's reason for doing that thing. Purely expressive actions also provide examples of things done intentionally but not for a reason. I argue that, although those actions are spontaneous, they are nonetheless intentional and that, since they are mere expressions of emotions, they are not done for reasons - although there are reasons why we do them. (shrink)

For the Dalai Lama it is kindness that makes the world go round. Kindness at the heart of human nature, and it is kindness that is the essential component to developing healthy bodies, minds, and spirits. It is the glue that holds society together. Its absence results in isolation, dislocation, and suffering."--back cover.

Two conceptions of motivating reasons, i.e. the reasons for which we act, can be found in the literature: (1) the dominant 'psychological conception', which says that motivating reasons are an agent's believing something; and (2) the 'non-psychological' conception, the minority view, which says that they are what the agent believes, i.e. his beliefs. In this paper I outline a version of the minority view, and defend it against what have been thought to be insuperable difficulties - in particular, difficulties concerning (...) 'error cases' (cases where what the agent believes is false); and difficulties concerning the explanation of action. Concerning error cases, I argue that if we are motivated by something believed that is true, what motivates us to act is a motivating reason. By contrast, if we are motivated by something believed that is false, then what motivates us to act is merely an apparent motivating reason. Either way, what motivates us is, as the non-psychological conception says, what we believe and not our believing it. I offer an account of the relation between motivating reasons and the explanation of action, and argue that this account helps bring out two important points. One is that the fact that we often do, and indeed sometimes must, use explanations such as 'He did it because he believed that p' does not vindicate the psychological conception of motivating reasons. The other is that endorsing the non-psychological conception of motivating reasons does not commit one to a non-factive view of explanations of action. (shrink)

This paper presents a restructured set of axioms for categorical logic. In virtue of it, the syllogistic with indefinite terms is deduced and proved, within the categorical logic boundaries. As a result, the number of all the conclusive syllogisms is deduced through a simple and axiomatic methodology. Moreover, the distinction between immediate and mediate inferences disappears, which reinstitutes the unity of Aristotelian logic.

In this paper I consider whether it is possible to cause an event by letting it happen.