The philosophy of cognitive paleoanthropology involves three related tasks: (1) asking what inferences might be drawn from the paleontological and archaeological records to past cognition, behavior and culture; (2) constructing synthetic accounts of the evolution of distinctive hominin capacities; (3) exploring how results from cognitive paleoanthropology might inform philosophy. We introduce some distinctive cognitive paleoanthropological inferences and discuss their epistemic standing, before considering how attention to the material records and the practice of paleoanthropology can inform and transform philosophical approaches.

The growing body of research on interdisciplinarity has encouraged a more in depth analysis of the relations that hold among academic disciplines. In particular, the incursion of one scientific discipline into another discipline's traditional domain, also known as scientific imperialism, has been a matter of increasing debate. Following this trend, Scientific Imperialism aims to bring together philosophers of science and historians of science interested in the topic of scientific imperialism and, in particular, interested in the conceptual clarification, empirical identification, and (...) normative assessment of the idea of scientific imperialism. Thus, this innovative volume has two main goals. Indeed, the authors first seek to understand interdisciplinary relations emerging from the incursion of one scientific discipline into one or more other disciplines, such as in cases in which the conventions and procedures of one discipline or field are imposed on other fields; or more weakly when a scientific discipline seeks to explain phenomena that are traditionally considered proper of another discipline's domain. Secondly, the authors explore ways of distinguishing imperialistic from non-imperialistic interactions between disciplines and research fields. The first sustained study of scientific imperialism, this volume will appeal to postgraduate students and postdoctoral researchers interested in fields such as Science and Technology Studies, Sociology of Science & Technology, Philosophy of Science, and History of Science. (shrink)

This paper argues that there took place in the eighteenth century a specific, distinctive and essential phase in the emergence of modern science, a phase which can be characterised as “the Great Instauration” in that it witnessed the large-scale realisation of Francis Bacon’s earlier vision—albeit not, for the most part, through the specific means which Bacon had proposed. That claim is exemplified in three fields—the “physico-mathematical sciences,” chemistry and electricity—each of which yielded dramatic and permanent advances in knowledge; and an (...) attempt is then made to render those advances intelligible in terms of specific social and technical themes. The paper proposes that the eighteenth-century Great Instauration arose from the development of an international natural-philosophical community, made possible by new institutions and especially by new publication media. And it suggests that what made this social development epistemologically fruitful was an inherently progressive process which had been anticipated by Bacon, namely what Sophie Weeks has called his “cybernetic” account of knowledge-making—the refinement of both questions and techniques in the light of Nature’s response to investigation. (shrink)

The paper defends a compatibilist solution to the problem of the relationship between divine and human freedom. It is argued that the asymmetry of ability constituted by our ability to foreknowledge influence the future and our inability to control the past results from the asymmetry of openness between fixed past and open future interpreted in terms of the asymmetry of counterfactual dependence. Therefore, if the asymmetry of openness is not true of some types of facts, then we may be able (...) to control them even if they are facts about the past. It turns out that widely shared accounts of the nature and source of God’s foreknowledge entail that the asymmetry of openness does not apply to God’s past beliefs about future contingencies. Thus, it is unjustified to claim that we are unable to now do anything such that, if we were to do it, God’s past beliefs would have been different. (shrink)

This article outlines procedures for the feedback of individual research data to participants. This feedback framework was developed in the context of a personalized medicine research project in Canada. Researchers in this domain have an ethical obligation to return individual research results and/or material incidental findings that are clinically significant, valid and actionable to participants. Communication of individual research data must proceed in an ethical and efficient manner. Feedback involves three procedural steps: assessing the health relevance of a finding, re-identifying (...) the affected participant, and communicating the finding. Re-identification requires researchers to break the code in place to protect participant identities. Coding systems replace personal identifiers with a numerical code. Double coding systems provide added privacy protection by separating research data from personal identifying data with a third "linkage" database. A trusted and independent intermediary, the "keyholder", controls access to this linkage database. (shrink)

The themes of the book—the value of knowledge and epistemic appraisal broadly conceived—are introduced in this chapter. The Meno problem is explained and related to the swamping problem as discussed by Jonathan Kvanvig. The stance of virtue epistemologists is outlined. This is followed by a brief discussion of the role of truth in epistemic appraisal. The remainder of the introduction summarises the contributions to the book.

In seinem Aufsatz “Transparency, Self-Consciousness, and Reflection” und in seinem Buch Transparency and Reflection entwickelt Boyle eine Lösung für das Problem der Transparenz. Antworten, die auf Fragen über das Bewusstsein gegeben werden, bringen demnach nur die Arten des Gegebenseins zum Ausdruck, die in Antworten auf weltbezogene Fragen schon enthalten sind. Diese sowie auch die Lösung für ein anderes Problem, das Boyle „the anti-egoist challenge“ nennt, gründen auf der Idee, dass eine Antwort auf eine weltbezogene Frage eine Art des Gegebenseins enthält, (...) die ihrerseits implizit auf das antwortende Subjekt referiert. Diese wird expliziert, wenn eine Frage über das Bewusstsein beantwortet wird. Mir scheint, dass diese Idee einen Fallstrick spannt. Denn damit die von Boyle vorgeschlagene Lösung gelingt, muss die relevante Referenz auf die erste Person in einer Art des Gegebenseins des Subjekts bestehen. Doch wenn diese Art des Gegebenseins die typische Fregeanische Spezifizierung erfüllt, dann ist sie privat, – und genauso privat ist dann auch die Art des Gegebenseins, in der sie enthalten ist. Folglich wird sich die Privatheit über diejenigen Antworten, die sich auf Fragen über das Bewusstsein richten, auf alle Antworten hinaus ausbreiten, die sich auf die mit ihnen verknüpften Fragen über die Welt richten. (shrink)

Precarious work is a growing and alarming phenomenon. This paper analyses two of its distinctive normative features. First, precarity increases the risks workers face, blurring their capacity for prospection and lessening their security in accessing the opportunities associated with their jobs. Second, precarious work challenges workers’ collective action capacity. I will argue that both features threaten workers’ republican freedom. I develop the second point by presenting a conception of solidarity between workers and then showing how precarious work erodes it. On (...) the one hand, when the labour market is dualised, precarity is distributed unevenly and the risks undergone by groups of workers are different. Thus, dual labour markets create a potential conflict of interest between the preferences of different groups, insiders and outsiders. On the other hand, various economic changes hinder workers from acting based on shared purposes due to increased coordination costs. To the extent that workers’ power depends on their bonds and collective action, primarily through unions, the eclipse of their solidarity leaves them powerless and thus increases their domination. Finally, I consider various scenarios that could boost workers’ collective power. (shrink)

Sometimes what we perceive appears other than it is. The term ‘illusion’ is often used to capture the broad variety of cases in which this occurs. But some of these cases are better described as cases of imaginative perception—cases in which what we perceive appears as we imagine it to be. I argue that imaginative perception is to be sharply contrasted with illusions variously conceived as cases of misleading appearance and cases of perceptual error. By removing the blanket term ‘illusion’ (...) from our description of such cases, we can better see the underlying complex of cognitive processes they involve. (shrink)

The monumental Encyclopedia of Religion (16 volumes), whose editor-in-chief was Mircea Eliade and which appeared in 1987, did not enjoy a welcome as expected, criticisms soon coming from researchers in several scientific fields. These criticisms related to the method used and the deep imprint that Eliade had on the work. The opinions echoed earlier criticisms of Eliade and his research method with reference to the field of History of Religions. If in the middle of the last century Eliade was considered (...) one of the greatest historians of religions, with the passage of time his authority in the field decreased. The same can be seen in the influence that the Eliadian work had, including the Encyclopedia of Religion. (shrink)

In this article I examine the contemporary discourses and debates that surround the sociology of spirituality, with especial attention to the term “spirituality”. To counter the widespread belief that this term lacks clarity and utility, I suggest reconsidering Max Weber’s use of the term “spirit,” as it refers to a recognisable ethic that results in specific behaviour, while still retaining its religious and spiritual connotations. Through focusing on two influential English figures in the post 9/11 God debate in the West, (...) Richard Dawkins and Karen Armstrong, I provide a brief case study of how Weber’s understanding of “spirit” serves great utility in illuminating what drives the ideas, identity-making and behaviour of contemporary atheists and those defending religion. By utilising Weber’s “spirit,” rather than the term spirituality, I demonstrate that this enables us to dig deep into the social context and backgrounds of these two individuals, and to avoid taking their statements at face value – a common criticism of sociology of spirituality studies. I argue that the use of “spirit,” in terms of a recognisable ethic that results in specific behaviour, would benefit the sociology of spirituality. This is because it grounds the God debaters’ ideas and beliefs in a recognisable human experience that eludes reductive distinctions and disembodied abstractions. (shrink)

The ‘ontological turn’ in the social sciences over the last two decades has necessitated a reconsideration of the onto-epistemological nexus in political science. While political theory has traditionally been more focused on epistemological questions, the work of White (2000) and Connolly (2017) amongst others has suggested that ontological perspectives need to be taken more seriously. In particular, such arguments invite greater openness to a broader range of theories of ontology than have traditionally been considered in mainstream political theory. In this (...) article the contribution of Indigenous philosophy is discussed to demonstrate the ways in which it might encourage new methodologies for ontological political thought. In particular, the article points to the importance of understanding ontology and epistemology in relational terms and the political possibilities that emerge when we consider ontologies as simultaneously weak and strong or, in a different idiom, deep and relational. (shrink)

Especially during the brief post-revolutionary period before the rise of Stalinism, certain thinkers in the Soviet milieu offered some attention-worthy reflections regarding Freud’s body of work. In particular, Luria and Vygotsky put forward thoughtful Marxism-informed assessments of the metapsychology and methodology of psychoanalysis. And strong cross-resonances are audible between these Soviet thinkers’ reflections and the early stages of Western Marxism’s rapprochement with Freud, starting in texts by Reich and Fenichel and continuing with the Frankfurt School, of whose members Marcuse arguably (...) furnishes the most sophisticated and sustained engagement with analysis. In this essay, I argue that Luria, Vygotsky, Reich, Fenichel, and Marcuse share in common a fundamentally correct insight according to which the theory of drive (Trieb) is a load-bearing pillar for any psychoanalytic Marxism. Moreover, not only is the Freudian metapsychological concept of drive applicable to and productive of Marxism and its form(s) of materialism—echoing Lacan’s claim that Marx invented the symptom, I contend, here and elsewhere, that Marx’s mature critique of political economy already anticipates the later analytic idea of Trieb. In fact, I would go so far as to credit Marx with (also) being the inventor of the analytic drive (albeit avant la lettre). (shrink)

This paper discusses three theses of the neo-republican analysis of the market. According to the first, one of the advantages of the market is its impersonality, meaning that no one needs to be tied to others because there are multiple possible partners. If freedom is identified with the lack of personal dependence on the uncontrolled power of third parties, then the market promotes free and horizontal relations. According to the second thesis, market exchanges have something distinctive to preserve freedom because (...) they allow participants to operate through offers instead of penalties. The paper examines various possible meanings of ‘dependence' and ‘independence' and argues, against the traditional interpretation, that personal dependence and penalties are significant aspects but not necessary conditions for domination. We can be exposed to uncontrolled power, thus to domination, even if we have multiple partners to turn to and without anyone being able to threaten or penalise us into accepting a deal. Finally, the third thesis asserts that market competition can nullify domination. The paper argues that domination could exist even with perfect competition. Nevertheless, it concludes by claiming that while we cannot take the three discussed arguments at face value, we must recognise their grain of truth. The market could disperse decision-making capacity, generating new opportunities and efficiency; however, to put it in a slogan: no decentralisation suffices without the effective dispersion of power. (shrink)

Intellectual history is usually seen as essentially historical. It is – but it is also essentially philosophical, both when theorising intellectual history, which some intellectual historians do, and when interpreting texts, which all intellectual historians do. I demonstrate this symbiosis between history and philosophy via critical reflections on Martin Jay’s recent book Genesis and Validity. Philosophical analysis, closely integrated with historical examples, suggests that we should significantly rethink Jay’s theorisation of the relationship between genesis and validity (e.g. whether ideas from (...) one context are valid in others). But the symbiosis between history and philosophy matters more when interpreting texts. Philosophical analysis is a powerful tool for recovering what authors meant, understanding how their ideas fit together, and seeing similarities and differences between ideas, as I show with examples from Quentin Skinner’s interpretations of Machiavelli, Hobbes and others. Yet even Jay and Skinner – two of the world’s most philosophically astute intellectual historians – overlook the crucial symbiosis between history and philosophy. (shrink)

The distinction between equality and sufficiency, much discussed in the distributive justice literature, is here applied to democratic theory. Overlooking this distinction can have significant normative implications, undermining some defences and criticisms of political equality, as I show by discussing the work of three prominent democratic theorists: Thomas Christiano, David Estlund, and Mark Warren. Most importantly, Christiano sometimes defends egalitarian conclusions using sufficientarian premises, or worries about inequality in situations where insufficiency is also part of the problem; inequality above the (...) level of sufficiency is not always as troubling. Estlund makes the reverse error. He attacks rather than defends political egalitarianism, but insufficiency seems to explain some of his concerns. Nonetheless, I show that political egalitarians may need to specify a sufficientarian threshold, to avoid levelling-down objections. Democratic theorists should thus take seriously the distinction between political equality and political sufficiency. More generally, political theorists and philosophers should be aware of omitted variable bias and interaction effects due to conceptual stretching arising from under-theorised distinctions in their thought experiments. (shrink)

Die Ethik ist eine Wissenschaft, die sich in der Praxis zu bewähren hat. Unsere hochkomplexe Gesellschaft, unsere hochspezialisierte Technik im Human- und Außer Human Bereich, wie auch die weltanschaulich und kulturell durchmischten Lebensformen stellen uns zwangsläufig auch vor ethische Frage: wie weit sind unsere Lebenswelten (noch) vereinbar mit unseren Grundvorstellungen von Humanität, Freiheit und Gerechtigkeit? Der Autor war nicht bloß während Jahrzehnten Universitätslehrer an verschiedenen Universitäten und Fakultäten, sondern er hat sich als solcher in der politischen Öffentlichkeit - sei es (...) als Experte, sei es als Mitglied verschiedener Gremien, sei es als engagierter Bürger - immer wieder zu Wort gemeldet. Es war ihm wichtig, den theologisch-ethischen Diskurs in die Öffentlichkeit hineinzutragen. Im Zentrum standen - wen wundert's - Fragen der Menschenwürde, der Menschenrechte, von Gewalt und Frieden, der Lebensethik, der Ökologie. Die besondere Herausforderung bestand jeweils darin, theologisch-ethische Grundüberzeugungen in eine Welt hinein zu formulieren, deren ausgeprägte Säkularität und kulturelle Diversität eine zusätzliche Schwierigkeit der Vermittlung bedeuten. Die hier zusammengefügten Reflexionen, Essays und Stellungnahmen sind markante, repräsentative Ausschnitte eines Jahrzentelangen Erwägens und Nachdenkens, was nötig ist und was in wichtigen Lebensbereichen aus ethischer Sicht zu tun ist. Manches ist heute dringlicher geworden (z.B. Klimaethik); manches ist aber auch offener geworden aufgrund neuer Erfahrung und neuer Erkenntnis (z.B. Sexualmoral). So wird der Sammelband nicht bloß zu einem Dokument einer öffentlichen-politischen Moraltheologie, sondern auch zu einem Zeugnis kritischer Auseinandersetzung "in der Zeit". (shrink)

Although his positions on gender were neither particularly radical nor particularly representative of his age, Hegel proved counterintuitively central to early German philosophers elaborating openly feminist positions. The Young Hegelians' critique of religion offered a readymade way to critique traditional modes of grounding and vindicating gender roles. But it also, especially among more materialist thinkers like Ludwig Feuerbach, tended to rely on supposedly “natural” bases for gender inequality. This article traces a line of women thinkers beginning in Hegel's age, stretching (...) through the immediate aftermath of Hegel's death, all the way to the fin-de-siècle, who sought to destabilize the very idea of nature that lay behind both Hegelian and Young Hegelian accounts. Thinkers like Bettina Brentano-von Arnim (1785–1859), Louise Dittmar (1807–1884), and Helene von Druskowitz (1856–1918) charted a path between Hegel himself, Hegel's critics, renewers, and overcomers, to arrive at strikingly modern position. In particular von Druskowitz, critic of Feuerbach and Comte, interlocutor to Nietzsche and Hartmann, ended up with a philosophical position on nature that was nearly identical to the most radical feminist proposals of the 1960s: the end of human nature, even if it meant the end of the species. (shrink)

Roy M. Oswald is convinced that truly energetic organizations are not place to which people escape; they demand time, involvement, and participation from the people. The paper will give an overview of the basic leadership concepts of Oswald, evaluate his strengths and weaknesses and, finally, view these concepts from theological perspectives.

This thesis is the attempt to find a logical model for, and trace the history of, the catuṣkoṭi as it developed in the Indo-Tibetan milieu and spread, via China, to Japan. After an introduction to the history and key-concepts of Buddhist philosophy, I will finish the first chapter with some methodological considerations about the general viability of comparative philosophy. Chapter §2 is devoted to a logical analysis of the catuṣkoṭi. Several attempts to model this fascinating piece of Buddhist philosophy with (...) the tools of classical logic shall be debunked. A paraconsistent alternative will be discussed but eventually dismissed. As a rejoinder, I shall propose a model for the catuṣkoṭi with the help of speech-acts. The remainder of this chapter will look at Chinese and Japanese forms of the catuṣkoṭi which I shall model in a quasi-recursive system. The third and final chapter will look at the Kyoto School's soku-hi dialectics which ties together the different threads of this essay. I will criticise an established, classical model of the soku-hi dialectics and offer an alternative with a second-order paraconsistent semantics. (shrink)

A review of Andrew Slade‘s Lyotard, Beckett, Duras, and the Postmodern Sublime (New York, Bern, Berlin, Bruxelles, Frankfurt am Main, Oxford, Wien: Peter Lang Publishing Inc., 2007, 136 pp. ISBN 0820478628).

Este artículo estudia la estructura lógico-matemática ligada a la mereo-topología de la teoría de conjuntos (MTTC), en cuanto esta estructura es el núcleo gnoseológico del neoliberalismo. En este contexto, analizamos los componentes lógico-matemáticos de tal estructura, a saber, la mereología, la topología y la teoría de conjuntos en oposición a la noción dialéctica de totalidad, como un medio para superar las consecuencias políticas y gnoseológicas derivadas de la asunción de tal aparato lógico-matemático. Asimismo, establecemos una relación entre la MTTC y (...) la fenomenología, lo cual permite analizar algunas inconsistencias relacionadas no solo con la estructura lógico-matemática de la MTTC, sino también con la implementación de la intencionalidad fenomenológica y la subsecuente ley eidética de dependencia. (shrink)

In this paper, confronted are two radical currents of thought about the film image. In a first step, demonstrated is how some Marxist theorists define the film image as ontologically grounded in alienation and the destruction of non-mediated presence due to its technical origin, as well as its effects. In a second step, I try to show how André Bazin, influenced by phenomenology and taking up identical premises as the Marxists, came to diametrically opposite conclusions: it isn’t but the film (...) image that discloses the real. Drawing on the work of Jacques Rancière, Jean-Luc Nancy and Giorgio Agamben, in a third step I establish a certain synthesis between these two currents and examine how spectacle is guarded, but also re-evaluated within the regime of film images. Through this re-evaluation, one gets a glimpse at the contours of an exigent aesthetic program that in some respects conforms to, while also deviating from eminent ideas on cinematic postmodernism. (shrink)

Entre 1760 y 1770, Voltaire desarrolló una serie de actividades en defensa de la idea de “tolerancia”. El objetivo de este artículo es evaluar, a la luz de las críticas que el filósofo dirige a Jean-Jacques Rousseau en el Sentiment des citoyens (1764), el alcance de dicho concepto en sus escritos durante esa década. Se demuestra que su posición con respecto al tema está atravesada por tensiones y que, en todo caso, de sus textos se desprende una idea de tolerancia (...) limitada, que resulta difícil articular con la imagen que lo presenta como el “apóstol de la tolerancia”, una figura forjada en el mismo siglo XVIII, que se convirtió en un lugar común con el paso del tiempo. (shrink)

Under the symbol of Dionysus, god of annihilation, metamorphosis, tragedy, Nietzsche succeeded in fusing elements of the mythological with a new philosophical world view culminating in an anti-ethic «beyond good and evil». «Dionysian Aesthetics» delves into the three periods of Nietzsche's productivity, systematically analyzing the relationships between major works and adhering closely to Nietzsche's «Werdegang». The focus for an understanding of the aesthetic is shifted from «Die Geburt der Tragödie» to the late works of the philo- sophical-Dionysus period.

O mundo das afeições e das emoções ocupa um posto certamente secundário na história da filosofia. Seu caráter difuso e ambíguo não se enquadra no modelo clássico de filosofia inspirado na certeza do conhecimento matemático. De mãos dadas à irrupção da fenomenologia, tratamos de mostrar como se produz uma reabilitação do componente afetivo e corporal da existência humana; a tal afeto, tomamos em conta o significado filosófico que Heidegger e Scheler outorgam respectivamente aos sentimentos da angustia e do amor ao (...) momento de abrir e compreender o mundo. (shrink)

El presente ensayo compara un análisis fenomenológico de la propiedad con el nuevo realismo de Maurizio Ferraris. La comparación expone los límites de la perspectiva fenomenológica al mismo tiempo que también muestra los momentos estructurales de su modo de dación: momento intuitivo; momento de la solicitud; momento del reconocimiento; momento de la propiedad. Una vez expuesta la unidad de estos momentos, el ensayo pone de manifiesto cómo la perspectiva del nuevo realismo pensaría la propiedad a través de la nueva ontología (...) del objeto, es decir, como un objeto social vinculado a un acto social. Las conclusiones exponen el carácter fenoménico de la propiedad como condición del análisis fenomenológico, en contraposición al planteamiento de Ferraris, donde la propiedad sería tratada como un objeto. No obstante, ambas perspectivas pensarían la propiedad como un acto vinculado al deseo de apropiación, lo que permite una inves-tigación fenomenológica de la voluntad.The present essay compares a phenomenological study of the property with the new realism of Maurizio Ferraris. The comparison shows the limits of the phenomenological perspective and simultaneously the structural moments of its mode of givenness: the intuitive moment; the moment of the request; the moment of the admission; the moment of the ownership. Once the unity of these moments is exposed, the essay shows how the perspective of the new realism would think the property through a new ontology of the object, that is, as a social object related to a social act. The conclusions expose the phenomenological character of the property as a condition of the phenomenological approach in contrast to the Ferrari’s proposal, where the property would be treated as an object. Nevertheless, both perspectives would think the property as an act related to the wish of appropriation, which allows the phenomenological investigation of the will. (shrink)

Este artículo presenta una interpretación hermenéutica/psicológica del cuento de hadas Zarevich Iván, el pájaro de fuego y el lobo a partir de la psicología analítica de Carl Gustav Jung y la metodología de interpretación diseñada por Marie Von Franz.

In the last period, especially during the COVID-19 pandemics, individuals as well as institutions globally and in North Macedonia particularly, have failed to correctly respond to the new challenges related to cyber security, online attacks, and fake news. Being that in a state of isolation and quarantine most governmental institutions have heavily relied on online tools to communicate among each other and with the public, it is quite evident that they have not been well prepared to adopt new technologies. This (...) paper aims to bridge together the needs for technology during the COVID-19 pandemics versus the security challenges that many forget to mention. The primary focus of this paper is to elaborate on the security challenges associated with technology with several examples from incidents around the world and from North Macedonia. As such, it represents a perspective paper with focus on current and emerging advances on IT security for running the “new normal” world. (shrink)

W. H. Hudson tuvo un contacto muy temprano con El origen de las especies; probablemente haya leído el libro el mismo año de su aparición . Esta lectura lo acercó a una filosofía naturalista que, a la vez, lo alejó de la formación materna en cuestión religiosa, y lo condujo a asumir una posición evolucionista crítica. De hecho, contradijo observaciones de Darwin que éste revisó, además de mencionarlo en la segunda edición de El origen de las especies . Asimismo, son (...) numerosas las citas que Hudson hace de Darwin en sus textos. Aunque pueden marcarse diferencias, ciertos tópicos generales del evolucionismo, son fácilmente reconocibles a lo largo de su producción. El trabajo pretende avanzar sobre estos aspectos para identificar cuán profundamente caló en su concepción del mundo la perspectiva evolucionista.W. H. Hudson had an early contact with The Origin of Species. He may have read it in the same year of its publication . This reading brought him close to a naturalist philosophy that, in turn, took him away from an education in religious practice, fostered by his mother, and made him adopt a critical evolutionist position. In fact, he contradicted Darwin's observations, which he latter reviewed, in addition to mentioning him in the second edition of The Origin of Species . Also, there are numerous quotations of Darwin in Hudson's works. Even though differences can be noted, certain general topics on evolutionism may be easily recognized throughout his production. This paper attempts to move forward in these aspects in order to identify how deeply the evolutionist perspective influenced Hudson's conception of the world. (shrink)