O presente trabalho utiliza a chamada “concepção semântica” das teorias físicas para examinar o estudo realizado por Descartes sobre o fenômeno do arco-íris. Essa concepção parece ser a mais adequada para esse caso, tendo em vista o privilégio dos modelos na abordagem cartesiana. Nesse sentido, não parece ser possível concluir que esse estudo se configure como uma teoria física, como estimam alguns autores, embora Descartes tenha obtido valores corretos para o raio do arco-íris,ao fazer uso da lei de refração.

O presente artigo privilegia uma interface entre hermenêutica e educação considerando os fundamentos da filosofia de Hans Georg Gadamer. Seu objetivo é pensar, de modo propositivo, como a hermenêutica filosófica enquanto “sabedoria prática” pode contribuir para a discussão da experiência formativo-educacional em seu caráter dialógico e transformador. Tendo em vista a crítica hermenêutica dirigida à racionalidade técnico-científica e sua expansão na vida sociocultural, aborda-se alguns núcleos hermenêutico-conceituais (compreensão, experiência, tradição e diálogo) considerados fundamentos relevantes para pesquisas sobre o ensino-aprendizagem e (...) sobre o fenômeno educacional. Problematiza-se a tese do “educar como educar-se” enquanto uma experiência dialógica com o mundo, fusão de horizontes atualizada e na perspectiva de repensar dinâmicas formativas e metodológicas nas experiências educacionais, devidamente contextualizadas. (shrink)

In some developed nations, corporations are today legally regarded as “people”. But if that were literally true of the Weyland‐Yutani Corporation in the Alien franchise, the least it would deserve is a swift left‐hook to the jaw from Ripley and the few unfortunate persons who survive with her in each of the movies. The question of what constitutes good business practices is what business ethics is all about. In Alien, Carter Burke is the quintessential corporate weasel, and in many ways (...) it's almost as if Gordon Gekko was transported into science fiction. The problem of deferring accountability is unavoidable in any large company, and Weyland‐Yutani is no exception. There are two major approaches to ethics that can help us to understand the extent to which cost‐benefit reasoning is ethical. The first, defended and popularized by Immanuel Kant, is deontology. The second major approach to ethics is utilitarianism, whose most famous early proponent was John Stuart Mill. (shrink)

This response raises two critical questions about Nico Stehr's article 'Knowledge, Markets and Biotechnology.' First, it examines his claim that in a 'knowledge society' consumers now base their decisions about purchases on more intangible criteria than a product's utility. We demonstrate that this is not unique to a 'knowledge society.' For more than a century Western consumers have been enmeshed in markets where advertisers aim to fashion consumer desires for products by employing strategies that appeal to anything but a product's (...) 'use value.' Second, we address Stehr's claim that in a market undergoing a process of 'moralization,' decisions about consumption occur in a context of epistemological uncertainty caused by proliferating and contradictory information. We propose that such a situation of radical uncertainty in decision-making is not unique to the marketplace, but reflects how most individuals must now relate to almost all scientific claims. The propagation of contested knowledges about any number of scientific truths - which are themselves largely unverifiable by laypeople - means that most individuals must rely on assorted social and cultural considerations when aligning themselves with any scientific knowledge. (shrink)

Supuestos y conceptos fundamentales del pensamiento juridico de san Agustin.--La idea del estado en san Agustin.

Este artículo proporciona un análisis detallado del contexto español respecto a la vida independiente de las personas con discapacidad. Pone énfasis en la relevancia de la accesibilidad, la desinstitucionalización y la asistencia personal como factores clave. Cuatro años después de la revisión de España por el Comitéde la Convención sobre los Derechos de las Personas con Discapacidad, se realiza un examen minucioso de las políticas y leyes implementadas por el gobierno español, desde una óptica de derechos humanos. El artículo actualiza (...) y profundiza en los debates sobre cómo lograr una vida independiente y autónoma paralas personas con discapacidad en España, ofreciendo una visión comprensiva del entorno jurídico y político que facilita esta transformación esencial. (shrink)

English Title: Time and scansion: rythmical meaning of Duration between Husserl and Bachelard. -/- Abstract: Inside phenomenological search, present time and instant live inside a troubled dialectic: for Husserl present runs, widening out past and future, in the same moment, like the Heraclitean bowstring which stretches between two dimensions. Gaston Bachelard, on the contrary, is the thinker of Discreteness, where temporal continuum is linked to the reciprocal differentiating of instants in the duration. So, the conceptions of time inside these philosophers (...) seem to be opposed one to the other, but inside these two modalities of scansion we meet a steady thread, which underlies both the interpretations, which precipitate one on the other. Let’s read the taking shape of the positions inside La dialectique de la durée (1936) and in Husserl’s writings on attention, linked to the rise of an aspect of the thing above the others (1904 -1905) treated in Husserliana XXXVIII (Wahrnehmung und Aufmerksamkeit, Texte aus dem Nachlass, (1893 – 1912). /// -/- Resumen: En la investigación fenomenológica los conceptos de instante y presente viven in potente una abierta tensión constitutiva: en la filosofía de Husserl es el presente el que transcurre, dilatándose conjuntamente hacia el pasado y el futuro como la heraclítea cuerda del arco, que se extiende entre los dos lados de una dirección unitaria y continua. Gaston Bachelard, por el contrario, es un pensador de la discreción, no existe un continuo temporal sino una gran sutura en la que los instantes se diferencian en la duración. Las concepciones del tiempo entre los dos filósofos parecen oponerse la una a la otra y, sin embargo, entre las dos formas de escansión, existe un hilo firme, que ciñe las dos interpretaciones, haciéndolas precipitar una dentro de la otra, en nombre del contenido perceptivo. Las dos posiciones emergen con su diferencia en La dialéctica de la duración [1936] y en los textos que Husserl ha dedicado al tema de la atención y el interés [1898; 1904; 1905]. -/- . (shrink)

Escribir sobre ética —y en particular sobre ética médica— en los tiempos que corren comporta un cierto riesgo, no sólo por la posible incompetencia del autor, sino porque éste se encuentra algo desubicado en un entorno de crisis moral propiciada por el cientifismo como nueva religión laica y la voracidad de los mercados. La preocupación de los legos por la creciente dificultad en discernir aquello que es ético o bueno de lo que no lo es constituye en la actualidad un (...) dilema universal, al menos por cuanto respecta a nuestra civilización occidental. Dicha preocupación se encuentra plasmada en decenas de textos dedicados no ya a los aspectos más abstractos o filosóficos de la ética general, sino a las “éticas particulares” aplicables a las profesiones, las empresas o al ámbito político. Así, se habla de una ética periodística, del compliance industrial, de la investigación, de la banca, de las redes de sociales y, por supuesto de la medicina. (shrink)

This article focuses on possible convergences between phenomenology and anthropology and underlines their contributions to the analysis of a specific topic. In its reconstructive dimension it departs from Edmund Husserl’s positions in the letter he addressed to Lucien Lévy-Bruhl in 1935, in particular on the relationship between humanity and the surrounding word (Umwelt) and on the opposition between historical societies and primitive ahistorical societies. After having noted some critical points emerging from Husserl’s considerations, this text retraces some of its repercussions (...) on the thought of Maurice Merleau-Ponty and Jacques Derrida, whose diverging interpretations open up different ways of examining the relationship between the respective phenomenological and anthropological perspectives. Finally, with the aim of rethinking the contributions of these two fields to address the problem of the co-participation and the differentiations between the archaic and the current in descripted social structures by Lévy-Bruhl, this text turns to the specific temporality of totemic presentifications, which should become phenomenologically more detailed. (shrink)

For one of the current scholars of Thomism, Serge T. Bonino, research on Thomas Aquinas’ philosophy of being has polarized into two tendencies, the axis of which is the Dominican Thomistic school. One of them is represented by the harsh criticisms that the French medievalist Étienne Gilson made of the positions of this school. The second, on the other hand, is characterized by a staunch defense of the theses of the main commentators of this school. During the 20th century, one (...) of Gilson’s students, the Canadian Lawrence Dewan, openly opposed Gilsonian Thomism on the basis of the traditional interpretation. Today, some of his students consider this Dewanian proposal as a “nouvelle métaphysique thomiste,” assuming that it is a movement that brings a genuine renewal. In this article we will show that this movement, although it claims to be a novelty, is nothing more than the revitalization of the formalist theses of the Dominican school, and therefore cannot be considered a valid interpretation of Thomas Aquinas. (shrink)

After the criticism that Martin Heide-gger made of Western metaphysics some authors like Gilson or Fabro, among others, wanted to enter into confrontation giving them the oppor-tunity to study in depth most important theses of authors like Thomas Aquinas and his esse philo-sophy. Gilson’s theses had an important impact on the world of Thomism, but Lawrence Dewan, also a Thomist, wanted to defend against Gilson the traditional interpretation of Cayetano and Capreolo, which until now had been regarded as the most (...) celebrated commentators of Thomas. This article investigates a specific point of this confrontation: the causation of esse. El legado de Martin Heidegger con su crítica a la metafísica occidental ha suscitado numerosos estudios en torno a la perenne cuestión acerca del ser, la metafísica y el fundamento mismo de la filosofía. Étienne Gilson, entre otros autores, fue un medievalista que tomó el pulso al pensador alemán para demostrar que Tomás de Aquino no esencializó el ser, como aquél pretendía. Sin embargo, junto con el Francés, en torno a la filosofía del ser tomista surgieron otros estudiosos que quisieron confrontar el tomismo gilsoniano con lo que entendían era un modo más adecuado de entender el verdadero tomismo. Uno de los puntos más interesantes sobre esta confrontación es, sin duda, el papel del esse tomista en la comprensión de la causalidad, entrando aquí en juego, a posteriori, interesantes cuestión en torno a la relación entre el pensamiento tomista y el aristotélico. (shrink)

The notion of ‘omnipotence’ (potentia dei) runs through the history of medieval philosophy especially after the contribution of Augustine’s thought. Augustine thus traces ethical developments from the idea of God’s sovereignty to the construction of an order of things comparable with his power of creation. Augustine was the first Christian thinker to introduce and document the notion of potentia dei in an ethical context, proving at the same time that the ambivalence of God’s power results either from the activity of (...) ordering, or from the impossibility of God’s duplication, or from the incapacity to destroy the world in respect to a rational configuration of laws and events. (shrink)

Criticism of post-modernizm and post-colonializm caused to question the mission of anthropology in terms of understanding different societies. Materialist, secular and anthropocentric anthropological approaches based on enlightenment and modern assumptions have faced criticism by many disciplines from philosophy and critical theory to science and quantum theory. Anthropology of religion which is a branch of cultural anthropology is also effected by changes within the broader field of anthropology. The aim of this project is to shed light on the potential of the (...) critical approach, which emerged in anthropology of religion recently and underlined the ontology, to understand religious experiences and practices of different societies. This approach is called ontological turn. In this article, first I point out the historical process in anthropology which led to the turn to ontology. Social structuralism and representationalism which played an important role for the formation of anthropology impacted significantly the ways in which anthropology understands nature and human being. According to these assumptions commonly used in anthropology, while human beings try to understand universal and static natural law principles, they create representations about nature. But, for there is only one nature, there must be only one true representation. This attempt to understand nature through representations created the base for the concepts of belief, knowledge, and mind of Edward Tylor who was the pioneer of cultural anthropology. While the mind refers to rational capacity of human being, belief is an area of irrational representations that human beings pragmatically need. Religious assumptions and practices are listed under incorrect representations. The concept of belief has been frequently used after Tylor as well to understand societies which are located outside of modernity. What ontological turn aims with criticism of conceptual framework is to prevent the domination of Western based reality. Therefore, one of the most emphasized arguments is the multiplicity of reality. This approach of ontological turn is called as taking everything serious. New definitions which are made in a way including the experiences of ethnographic objects mean taking them serious. Acceptance of the concepts by anthropologist in the ethnographic field means acceptance of difference in reality. The act of definition and conceptualizing is the act of creating different realities. In many ethnographic researches, ethnographers choses their concepts before entering to the field. This means that trying to fit differences within existing concepts and confirming the existing thoughts from different perspectives. Understanding ethnographic materials with its own terms or analyzing, explaining or interpreting ethnographic phenomenon by eliminating presumptions was always a concern for anthropology. These questions are asked so commonly that they can be seen as banal questions. The difference of ontological turn is not to ask these questions, but to ask ontological questions as an epistemological approach. The base of this ontological approach is the thought that what forms anthropologists’ perspective are not social or cultural but ontological assumptions. Thus, the question to be asked is how anthropologists’ assumptions about what the world is can be eliminated. To sum up, the idea of taking everything serious in ontological turn aims to eliminate the hierarchy between the subject and object of ethnography. Instead of seeing ethnography as an object of anthropology through modern categories, ontological turn suggests seeing ethnography as a real source to create new concepts and analytical tools. (shrink)

A comunicação tem como propósito uma análise comparativa sobre o problema filosófico da arte como expressão de verdade, tendo em vista o idealismo platônico e o idealismo estético moderno de G.W.Hegel. Parte-se da hipótese que a presente análise sustenta uma relação paradoxal entre ambas propostas idealistas, na medida em que se em Platão é afirmada a tese da arte como distanciamento da verdade, considerando o seu caráter essencialmente mimético, em Hegel, a arte ao constituir-se como momento de realização efetiva do (...) Espírito só pode ser assim compreendida a partir do paradigma da ideia, de inspiração platônica. Ressalta-se a compreensão da arte oriunda da teoria metafísica platônica e de sua concepção idealista de aisthesis, bem como o caráter científico da estética, segundo Hegel, cuja fundamentação filosófica reivindica a compreensão da ideia, enquanto razão absoluta que se autodesdobra historicamente e se efetiva nos limites da finitude sensível. Pretende-se mostrar que a pretensa superação hegeliana da concepção idealista platônica acerca da arte não pode prescindir do fundamento do platonismo - a idéia universal, o infinito. (shrink)

La filosofía del ser de Tomás de Aquino es en parte deudora de la ontología aristotélica. Étienne Gilson, reconocido por sus estudios sobre el esse tomasiano, habla de un nivel de la substancia en el Aquinate. Sin embargo, su original concepción del esse como acto del ente, llevó al medievalista francés a poner de relieve la doble composición que integra el ente bajo la primacía del esse. Lawrence Dewan, desde un tomismo más aristotélico, criticó a Gilson por concebir la esencia (...) como algo negativo. En nuestra investigación discutiremos sobre esta disputa con el fin de esclarecer cuál de los dos autores se acerca más a la enseñanza tomista. (shrink)

RESUMO Este texto discute alguns problemas metodológicos e históricos concernentes à fenomenologia da consciência de imagem elaborada por Edmund Husserl e algumas de suas repercussões teóricas. Primeiramente será tematizado o escopo mais amplo em que a abordagem filosófica das imagens auferiu relevância no século XX, a saber, a assim chamada “virada icônica” ou “pictórica”, conforme as respectivas formulações de Gottfried Boehm e William Mitchell. Será situada nesse contexto a fenomenologia da imagem e, mais especificamente, a fenomenologia da consciência de imagem (...) elaborada por Husserl, considerando-se, em especial, os eixos norteadores dos três direcionamentos que sobressaem nas teorias contemporâneas da imagem, a saber: as abordagens antropológica, semiótica e perceptiva. A partir da retomada de nuances semióticas remanescentes na fenomenologia da consciência de imagem, serão apresentados alguns pontos críticos acerca da classificação das análises de Husserl no escopo do direcionamento perceptivo e, finalmente, apontadas implicações do copertencimento à apresentação intuitiva da imagem daquilo que se denominará “circunstancialidade indicativa”. ABSTRACT This text addresses some methodological and historical problems concerning the phenomenology of image consciousness elaborated by Edmund Husserl as well as some of its theoretical repercussions. At first, I examine the broader scope in which the philosophical approach to images became relevant in the 20th century, the so-called “iconic turn” or “pictorial turn”, according to the respective terms proposed by Gottfried Boehm and William Mitchell. In this context I situate the phenomenology of image and, more specifically, the phenomenology of image consciousness elaborated by Husserl, considering, in particular, the guiding axes of three directions that stand out in contemporary theories of image, namely: the anthropological, the semiotic and the perceptual approach. By the resumption of semiotic nuances remaining in the phenomenology of image consciousness I present some critical points about the classification of Husserl’s analyses in the scope of perceptual approach. Finally, I point out some implications of the co-belonging to the intuitive image presentation of what can be called “indicative circumstantiality”. (shrink)

Atomic-scale computer simulation has been used to study the thermally activated atomic transport of self-interstitial atoms in the form of planar clusters in pure Cu and f -Fe. There is strong evidence that such clusters are commonly formed in metals during irradiation with high-energy particles and play an important role in accumulation and spatial distribution of surviving defects. An extensive study of the mobility of SIA clusters containing two to 331 interstitials has been carried out using the molecular dynamics simulation (...) technique for the temperature range from 180 to 1200 K. The results obtained show that clusters larger than three to four SIAs are one-dimensionally mobile in both Cu and Fe. Large clusters of more than 100 SIAs in Cu and 300 SIAs in Fe have significantly reduced mobility. The problem of describing one-dimensional motion in three-dimensional space is discussed. An attempt is made to describe the mobility of SIA clusters within the approximation of 1D diffusion. For clusters in both metals the effective migration energy of 1D diffusion as estimated via the jump frequency of the cluster centre of mass is found to be independent of the number of SIAs in the clusters, although the cluster jump frequency decreases with increasing cluster size. Mechanisms of 1D mobility of interstitial clusters are discussed. (shrink)

Engineering ethics is usually focused on engineers’ ethics, engineers acting as individuals. Certainly, these professionals play a central role in the matter, but engineers are not a singularity inside engineering ; they exist and operate as a part of a complex network of mutual relationships between many other people, organizations and groups. When engineering ethics and engineers’ ethics are taken as one and the same thing the paradigm of the ethical engineer which prevails is that of the heroic engineer, a (...) certain model of the ideal engineer: someone both quite individualistic and strong enough to deal with all the moral challenges that could arise. We argue that this is not the best approach, at least today in our interrelated world. We have achieved a high degree of independence from nature by means of technology. In exchange for this autonomy we have become increasingly tied up with very complex systems to which we constantly delegate new tasks and powers. Concerns about safety keep growing everywhere due to the fact that now we have a sensitive awareness of the huge amount of power we are both consuming and deploying, thus, new forms of dialogue and consensus have to be incorporated at different levels, in different forums and at different times. Within these democratic channels of participation not just the needs and interests, but also the responsibilities and mutual commitments of all parties should be taken into account. (shrink)

El trabajo analiza las relaciones comerciales entre España y Latinoamérica y el Caribe utilizando datos del Ministerio de Industria, Comercio y Turismo, la Organización Mundial del Comercio y_ Atlas of Economic Complexity_. Trata de responder a dos cuestiones. De una parte, si las relaciones bilaterales entre Latinoamérica y el Caribe con España se han desarrollado de manera positiva y de otra si el comercio ha evolucionado hacia productos con un índice de complejidad mayor y por tanto hacia actividades de mayor (...) valor añadido. A lo largo del trabajo se comprueba que el porcentaje de importaciones y exportaciones entre España y Latinoamérica y el Caribe se mantiene estable en el rango del 4% y el 6% a lo largo de las últimas décadas y de otra parte se constata que no se ha producido una mayor complejidad de los productos, siendo los sectores extractivos y primarios los que priman en las exportaciones hacia España. (shrink)

When addressing the Muslim women question, one of the problematic issues is the centrality of a religious tradition or a political ideology as a primary subject of inquiry. Muslim women are seen as the embodiment of a singular tradition or ideology, as in the case of Turkey, where the contemporary headscarf-wearing women are represented as ‘Islamist’. In this project, I aim to problematise this stereotyping categorisation through ontological conceptualisations, inspired by the French thinker Gilles Deleuze. To implement the relational ontology (...) of Deleuze, I examine headscarf contestations in Turkey through interviews conducted in two women’s organisations in Turkey: Capital City Women’s Platform (Baskent Kadin Platformu) and Hazar. I argue that the world constantly ‘becomes’ through flows of relations between multiple elements; therefore, it is a multiplicity, an intensity and fractured. With this Deleuzian ontology in mind, I consider the quotidian physical, material and social resources of my interviews with the aim of elucidating relations between a female body and the commodities produced by multiple socio-economic and political factors in Turkey. Then I address a Deleuzian understanding of categorisations such as class, gender, race and ideology. These categorisations, for Deleuze, are aggregations of multiplicities and fluidities forming specific fixations according to a range of ascribed characteristics, such as income, education, employment or dress codes. In this regard, I conclude that the label ‘Islamist’ restrains the relational and multiple characters of headscarf practices within a unifying category by attributing certain features to particular embodiments and materials. (shrink)

This essay investigates the hermeneutic idea of health and the resulting formative notion of treatment. In its first part, the essay diagnoses, based on some texts of the German philosopher Hans-Georg Gadamer, the increasing technologization of contemporary professions and, specifically in the case of medicine, the risk of disappearance of self-treatment that this technologization causes. In addition to medicine, it also briefly takes psychoanalysis and pedagogy to exemplify the risk of over-specialized professionalization. In the second part, the essay seeks to (...) doubly ground the hermeneutical idea of health: on the one hand, in the heritage of Hippocratic medicine that supports Gadamer's point of view and, on the other hand, in dialogical praxis, considering it the core of philosophical hermeneutics itself. Still in its second part, the essay interprets three aspects of the Gadamerian dialogue, translating them into medical professional practice. Finally, in the third and last part, the essay shows that hermeneutically-understood medical treatment leads to self-treatment, which is an indispensable, but not sufficient, condition of the patient's cure. In summary, when patients are mobilized by the dialogical praxis of medical discernment, they are more able to understand the importance of their taking treatment as self-treatment. (shrink)

Seguindo uma orientação eminentementereconstrutiva, buscamos ternatizar, a partirde um permanente cotejo com algumas obras deHaberrnas, primeiro, o papel que o Princípio deUniversalização desempenha na ética discursivae, segundo, o argumento da fundamentaçãode tal princípio, no modo corno é desenvolvidopor Haberrnas em Notas programáticas para afundamentação de uma ética do disCUISo. Estesdois ternas constituem o eixo diretor do artigo esão, ambos, subsidiados pela reflexão de outrosternas: considerações sobre a teoria da comunicação,especificidades das proposições normativas eo recurso à pragmâtica transcendental.