PurposeIn Western society, the measurement of weight is prioritized over a person’s bodily experience. Hermeneutic philosopher Gadamer warned against the emphasis on measurement, rather than experience, in the medical sciences. An examination of the complexity of the experience of weight provides the opportunity to shift focus from quantifying the connection between health and weight to the experience of the person being weighed.MethodsThis qualitative hermeneutic study aims to understand people’s experiences of weight from the interviews of professionals and lay experts. Interviews (...) were analyzed using an interpretive hermeneutic method.ResultsThe interviews revealed that weight was experienced as a number imbued with meaning and bias, as a number that could be manipulated, and as a constant and anticipated bodily change. Weight change was expected and often unwelcomed, despite weight being a quality of the body that is always in flux. External measures of weight meant to monitor wellness and health inadvertently became an unhealthy fixation that prevented some participants from fully participating in life events and appreciating the stages their bodies were in.ConclusionWeight change is a necessary condition of being human, and bodies are and will be constantly changing. To achieve health and harmony, one must fit together the acceptance of change and their bodily experience of weight. It is often the preoccupation with weight, not weight itself, that gets in the way of living. (shrink)

El presente libro constituye una interesante propuesta para enfrentar el estudio del pasado de una manera distinta a la historiografía tradicional, a la cual se la ha criticado muchas veces por su escritura compleja y por la escasa empatía que las investigaciones generan con el lector que no es especialista en este tipo de conocimientos. Es por esto que, y al igual que lo realizado en XIX Historias del siglo diecinueve chileno, los autores del texto presentan una serie de artículos (...) en los que.. (shrink)

Concept of ethics in Ādi-Granth, Sikh canon.

T. 1. Ot antichnoĭ fiziki do Mendeleeva.

[ENG] The aim of this paper is to analyze the „possibility puzzle” presented by Shapiro (2011) in the context of the debate between conventionalism and non-conventionalism in speech act theory. Conventionalism claims that for every speech act there is a pattern (convention) which determines its illocutionary force. To perform a felicitous speech act is to fulfil necessary and sufficient conditions for this particular speech act. Non-conventionalism criticizes the view that for every speech act there is a conventional pattern and hidden (...) conditions, which are to be fulfilled. This view maintains the conventional thesis for the so-called strict conventional speech acts (e.g. performatives), but negates using universal quantifier for so-called communicative speech acts whose aim is, in short, to express an intention and force someone to act by virtue of this intention. As in (Shapiro 2011), Phil said: in order for someone to have the power to make, change and apply rules, there has to be a rule that empowers someone to do so. This objection concerned „The First Legis- lator” only from the conventional perspective on speech acts. If it can be maintained that The First Legislator’s speech acts may be non-conventional, then Phil’s argument misses the point. Finally, I will emphasize that only lawyers analyze „the very first speech acts” whereas for philosophers, the problem of e.g. „the very first question” is less absorbing. -/- [PL] Celem niniejszego artykułu jest przedstawienie tak zwanej Aporii Phila (possibility puz- zle) przedstawionej przez Shapiro (2011) w kontekście sporu konwencjonalizm–nonkon- wencjonalizm w teorii aktów mowy. Konwencjonalizm utrzymuje, że dla każdego aktu mowy istnieje konwencja, która determinuje moc illokucyjną aktu. Wykonać w pełni for- tunny akt mowy to spełnić wystarczające i konieczne warunki określone dla danego aktu mowy. Nonkonwencjonalizm krytykuje pogląd, że dla każdego aktu mowy istnieje okre- ślona konwencja oraz ukryte warunki, które należy spełnić. Ten pogląd utrzymuje kon- wencjonalną tezę dla tak zwanych stricte konwencjonalnych aktów mowy (na przykład performatywów), ale neguje użycie dużego kwantyfikatora dla tak zwanych komunika- cyjnych aktów mowy, których celem jest, w skrócie, wyrażenie pewnej intencji i zmusze- nie kogoś poprzez jej wyrażenie do określonego postępowania. Phil, bohater historii z książki Shapiro (2011), podkreślił, iż zawsze musi istnieć reguła upoważniająca do two- rzenia prawa. Ten zarzut dotyczący „Pierwszego Legislatora” jest zasadny tylko z per- spektywy konwencjonalizmu. Jeżeli można utrzymywać, że akt mowy Pierwszego Legislatora może być nonkonwencjonalny, wtedy argument Phila jest nietrafny. Na końcu scharakteryzowany jest następujący fenomen: tylko prawnicy analizują „pierwsze akty mowy”, natomiast dla filozofów problem „pierwszego pytania” nie jest tak absorbujący. (shrink)

Aṣṭāvakragītā, Hindu philosophical work; retold.

This article must open with a Warning. In face of the positive information which the sciences supply, the philosophical contribution to this problem will seem disappointingly negative, or at least mine will do so. For I shall insist, and I think we can only rightly insist, that the philosopher is not yet in a position to produce a satisfactory positive theory of the relation between mind and body. And I shall annoy many of you further by insisting that the old-fashioned (...) “dualism” has not really been disproved. However, even if you do not agree with me, it is at any rate a good general piece of advice that, when we are confronted with a philosophical view which has maintained its ground for a very long time but seems to ourselves or to our generation very unreasonable, we should look specially carefully to find the positive grounds which have made so apparently unplausible a doctrine seem true to so many competent thinkers. (shrink)

At least for those who uphold the rationality of morality, ethics and practical reason are not two distinct topics: an ethically sound agent is one whose practical reason functions as it should. Take, for instance, the greatest historical figures. Aristotle claimed that no virtue of character can exist without practical wisdom—the excellence of practical, deliberative reason. And Kant thought that the categorical imperative, the ultimate moral principle that governs a good will, was at the same time the fundamental principlof practical (...) reasoning because the will simply ispractical reason. Even before any philosophical theory of the connection between acting well and the exercise of a rational power is in view, our moral practices strongly suggest that there is one. For we take it for granted that, in an important range of cases, when an agent fails to act as she should, something has gone awry with the agent and not just with her acts, and, furthermore, that the agent herself may be held responsible for this. In calling an agent who acts unethically "irrational," we are saying these two things. (shrink)

Introducción a la lógica matemática que se diferencia de los textos estándar que presuponen la verdad o la validez incuestionables de la lógica clásica o aristotélica (la que no admite grados de verdad ni contradicciones). Con este libro el estudiante se adentra en la lógica sin tener que presuponer nada en ese sentido; va descubriendo paulatinamente un abanico de lógicas, de las cuales la clásica es una de ellas, la más simple. El lector va así vislumbrando una inagotable pluralidad de (...) lógicas posibles, algunas de las cuales vienen desarrolladas sintáctica y semánticamente. (shrink)

What significance does the body have in the process of teaching and learning? In what way can the thoughts of a contemporary junior-level teacher in this regard be connected to the theory of the lived body formulated by the French phenomenologist philosopher Maurice Merleau-Ponty (1908-1961), and vice versa? The aim of this paper is to illuminate, enable understanding and discuss the meaning of the body in the learning process, with specific focus on the learning of writing as embodied experience. In (...) the process, the boundaries of learning are also explored. While understanding the significance both of learning as embodied experience and of the boundaries of learning is essential within the educational field, in this paper the discussion is limited to exploring how learning as embodied experience and the boundaries of learning can be viewed by taking Merleau-Ponty's notions as theoretical starting points. In an attempt to answer the aim and connect the paper's theoretical point of departure with a voice from a teacher, an interview with a junior-level teacher was conducted. The paper thus offers a theoretical contribution to the field of educational research, but one in which the theory is exemplified by, and connected to, a teacher's voice. Accordingly, the paper concludes by summarising the common understandings of learning held theoretically by Merleau-Ponty and made real in the activities of the contemporary junior-level teacher. (shrink)