In this work, I investigate some questions pertaining to intentional actions and consciously morally reckless actions, seeking to answer the question whether it is possible to morally hold the agent responsible morally for the unwanted results arising from his intentional actions. The first conclusion reached was that the result of an action that was not the object of the agent's intention is a mere consequence of the main action, however, the action that provoked it can be characterized as a consciously (...) morally reckless action. The second conclusion is that, yes, the unwanted results arising from an intentional action are also the moral responsibility of the causative agent, therefore, it is reasonable to hold him responsible for this. (shrink)

Visiones antropológicas divergentes en artículos científicos de bioética en Brasil Divergent Anthropological Views in Scientific Articles on Bioethics in Brazil The aim of the study is to characterize Brazilian bioethics outputs anthropologically, specifically scientific articles. The guiding question of this research is: What is the anthropological characterization present in scientific articles on bioethics in Brazil? Prominent bioethical theories show restrictive anthropology indicators; i.e., dignity is given only to members of the human species that have certain attributes, including conscience and self-consciousness, (...) as opposed to comprehensive anthropology indicators in relation to human beings; i.e., dignity is equally assigned to all members of the Homo sapiens species. In conclusion, comprehensive anthropology indicators and theoretical divergence in relation to the origin of life, especially between utilitarianism and personalism, prevail. Para citar este artículo / To reference this article / Para citar este artigo Sanches MA, Monteiro TM. Visões antropológicas divergentes em artigos científicos de bioética no Brasil. Pers Bioet. 2019; 23: 64-83. DOI: https://doi.org/10.5294/pebi.2019.23.1.5 Recibido: 09/10/2018 Aceptado: 20/03/2019. (shrink)

O projeto de ética mundial, desenvolvido pelo teólogo ecumênico Hans Küng, propõe que somente por meio de um diálogo inter-religioso é possível estruturar princípios básicos que sejam válidos globalmente e que proporcionem a construção de uma cultura da paz. Essa possibilidade no campo da ética estabelece um amplo diálogo com diferentes autores. No entanto, como o próprio autor assume, o projeto possui limitações, sendo que uma delas é a exclusão de temas que envolvem questões de Bioética que são importantes para (...) as relações em sociedade. Os temas hoje avaliados na área de Bioética são de difícil consenso, entre eles: aborto, uso de embriões, reprodução assistida, questão de gênero. Desse modo, novas frentes de diálogo se fazem necessárias, principalmente no tocante às ciências biológicas, ou seja: a relação entre religião e ciência e cultura e ciência. Para que esse diálogo se torne possível, é necessário reconhecer as possibilidades e os limites do diálogo, numa exigente proposta de transcendência do individualismo, das culturas e da própria religião. Por isso é necessário aprofundar a reflexão começando pela identificação dessas novas questões para se buscar novos espaços de diálogo. Palavras-chave : Ética mundial; Cultura da paz; Bioética; Ética da transcendência.The world ethics project, developed by the ecumenical teologian Hans Küng, indicates that only by a inter-religious dialogue is possible to built basic principles that would be wordly accepted and helpfull in the building of a culture of peace. This possibility on ethics research brings a large dialogue with several thinkers. Although, as the author himself accepts, the project has some limitations, being one of them the exclusion of themes that are discussed in Bioethics and are important to relationship in society. The issues that are studied in Bioethics are of rare consensus, like: abortion, utilization of embryo for research, medically assisted reproduction, gender’s subjects. Thus, new fronts of dialogue are needed, mainly related to biological sciences, it means: relation between religion and sciences, and between culture and sciences. For the dialogue to be possible it is needed to recognize possibilities and limits of it, from an exigent proposal of transcendence of individualism, culture and religion itself. Them, it is needed to deep the thinking starting on identificating this new questions to look for new spaces of dialogue. Key words : World ethics; Culture of peace; Bioethics; Transcendence. (shrink)

A proposta pedagógica de António Ribeiro Sanches: a educação pública da Mocidade Portuguesa Resumo: Com as Cartas à Mocidade Portuguesa António Ribeiro Sanches define o seu lugar entre os filósofos que dedicaram os seus pensamentos à educação dos mais novos. Mas ao contrário de Locke, Rousseau ou Martinho de Mendonça, Sanches reorienta a sua atenção para a educação pública abrindo um caminho diferente de reflexão no âmbito da pedagogia e tornando mais clara a ligação entre educação e (...) a preservação da sociedade enquanto fim. Este artigo pretende analisar a proposta pedagógica de Sanches tendo presente que, para o autor, ainda que todos devam ter acesso à educação pública, esta deve ser pensada de acordo com a condição social de cada um. Sanches assume, assim, a ideia de uma educação entendida como instrumento que garante eficácia na determinação, e perpetuação, do lugar que cada um ocupa na sociedade pela transmissão de conhecimentos e promoção de aptidões específicas para cada classe social. Palavras-chave: António Ribeiro Sanches. Educação pública. Aristocracia. Jean-Jacques Rousseau. John Locke. The pedagogical proposal of António Ribeiro Sanches: the public education of the Portuguese Youth: With Cartas à Mocidade Portuguesa António Ribeiro Sanches defines his place among the philosophers who have devoted their thoughts to the education of the youngest. But unlike Locke, Rousseau or Martinho de Mendonça, Sanches reorients his attention to the public education by opening a different path of reflection in the field of pedagogy and making clearer the link between education and the preservation of society. This article intends to analyze the pedagogical proposal of Sanches, bearing in mind that, for the author, although all should have access to public education, this should be considered according to the social condition of each one. Sanches assumes, thus, the idea of an education understood as an instrument that guarantees effectiveness in determining, and perpetuating, the place that each occupies in society by transmitting knowledge and promoting specific skills for each social class. Keywords: António Ribeiro Sanches. Public education. Aristocracy. Jean-Jacques Rousseau. John Locke. La propuesta pegagógica de António Ribeiro Sanches: la educación pública de la Juventud Portuguesa Resumen: Con las Cartas à Mocidade Portuguesa António Ribeiro Sanches define su lugar entre los filósofos que han dedicado sus pensamientos a la educación de los más jóvenes. A diferencia de Locke, Rousseau o Martinho de Mendoná, Sanches reorienta su atención a la educación pública abriendo un camino de reflexión diferente en el campo de la pedagogía y haciendo más claro el vínculo entre la educación y la preservación de la sociedad. Este artículo pretende analizar la propuesta pedagógica de Sanches, teniendo en cuenta que, para el autor, aunque todos deben tener acceso a la educación pública, esto debe ser considerado de acuerdo con la condición social de cada uno. Sanches asume la idea de una educación entendida como un instrumento que garantiza la eficacia en la determinación y perpetuación del lugar que cada uno ocupa en la sociedad mediante la transmisión de conocimientos específicos para cada clase social. Palabras-clave: António Ribeiro Sanches. Educación pública. Aristocracia. Jean-Jacques Rousseau. John Locke. Data de registro: 10/10/2019 Data de aceite: 20/04/2020. (shrink)

Corruption is a source of concern for governments, entrepreneurs, private individuals, non‐governmental organizations, companies – indeed, for society as a whole, on a number of levels; economic, sociopolitical, and ethical. The purpose of this article is primarily to explain why corruption is a cause for concern for companies. It begins by explaining what corruption is, describing how it occurs and offering a causal explanation, and then goes on to describe how it occurs in companies and why it is a cause (...) of concern for them. (shrink)

ABSTRACTThe aim of this article is to shed light on the political ambitions of Agamben’s book The Time That Remains. First, the article examines Agamben’s political messianism in The Time That Remains by taking into account the question of political theology. Second, the article elaborates on a number of important concepts and ideas that are at the forefront of Agamben’s political messianism. Third, the author elucidates the general framework within which one has to view Agamben’s political messianism. In the fourth (...) and last part of the article, the author assesses the innovative nature of Agamben’s political messianism by sketching out a comparison between The Time That Remains and Heidegger’s phenomenological interpretation of Paul the apostle. (shrink)

The term etonism is from «Etona» that means flag, marks, evidence, and reason in Kikôngo. The variants in Umbûndu: etonolo or etonuilo means, allegations, reasons, indulgence (tolerance). The Nyaneka form is etŏnya: 1) reasons, 2) allegations, 3) indulgence and 5) the justice and the tolerance. Etona is Angolan artist (sculptor/painter). In his sculpture they are morphologically evidenced three treatments in the surface of the matter, namely 1) flat treatment; 2) rude treatment and finally 3) accidental treatment. Each one is a (...) code: #1. The flat treatment indicates well-knowledge; a man of superior class; race or tribe or religion of majority; thought well-organized and structured. In painting, the hot intensity indicates dominance, prosperity, energy, intense desires; #2. The rude treatment reveals an acquired knowledge without academism, self-taught; medium class men; speech out of the scientific perimeters but with certain admissibility; race, tribe or religion of lot of people, but not of majority. In his painting, the neutral intensity marks the balance and inspires recomfort nurtured from two opposed poles (hot and cold); #3. The accidental part of the sculpture indicates some knowledge’s lack (pure empiricism); inferior class; race, tribe, religion of minority. In the painting, the cold intensity is naturally contrary of #1. Etonism is the tolerant reason between #1=I, #2=YOU and #3=HE. All of them form the coherent society that we call WE: the Etonian jusphilosophy that African peoples need for stability of their democracies and finishing their War. (shrink)

Nowadays the world is the witness of en acceleration in the economic regional union -either in craes of free trade or in custom association- as an intermediary step to the consolidation of the economical globalization. In the Ainerican spheres. The United Stares showed en ancient interest in this sense. The history of the economical union emerges the decada of 1950 with the specific case of Centroamerica which has a common political past. This experience has been recently reactivated after the "last (...) decade". The structural plans of adjustment and the politics o market liberation have been imposed in countries such as Nicaragua, suffered from economic conditions extremely weakmakins worse the population's life conditions. Officers of politics and economy of the country express their view about some aspects of this process. (shrink)

The paradox marking Spinoza’s reappearance in modernity is well known. If Mendelssohn wished to “give him new credence by bringing him closer to the philosophical orthodoxy of Leibniz and Wolff,” and Jacobi, “by presenting him as a heterodox figure in the literal sense of the term, wanted to do away with him definitively for modern Christianity”—well, “both failed in their goal, and it was the heterodox Spinoza who was rehabilitated.” The Mendelssohn-Jacobi debate can be grafted onto the crisis of a (...) specific philosophical model. It generates a figure of Spinoza capable of assuaging the exacerbated spiritual tension of that epoch, and of constituting the systematic preamble of the relation between power and substance—between subject and nature. Spinoza, the damned Spinoza, had a resurgence in modernity as a Romantic philosopher. Lessing won out by recognizing in Spinoza an idea of nature which was capable of balancing the relation between feeling and intellect, freedom and necessity, and history and reason. Herder and Goethe, against the subjective and revolutionary impatience of the Sturm und Drang, based themselves on this powerful image of synthesis and recomposed objectivity: Spinoza is not only the figure of Romanticism; he constitutes its grounding and its fulfillment. The omnipotence of nature was no longer to break off into the tragedy of feeling, but it was to triumph over it, by opposing it to a kingdom of completed forms. Spinoza’s first reception within Romanticism was thus an aesthetic reception, a perception of motion and perfection, of dynamism and forms. And it remained such, even when the general frame and the particular components of Romanticism were subjected to the labor of philosophical critique. Fichte, the real philosophical hero of Romanticism, considered both Spinoza’s and Kant’s systems to be “perfectly coherent,” in the incessant ontological movement of the I. For the Schelling of the 1790s, the assertion of a radical opposition between 1 critical philosophy and dogmatic philosophy—that is, between a philosophy of the absolute I founding itself on the critical philosophy and a dogmatic philosophy of the absolute object and Spinozism—was quickly resolved into an analysis of action which dialectically took on the weight of the objective. Far from becoming antinomial, the absolute position of the I composes itself into a necessary process which, above tragedy, exalts the “spiritual automatism” of the relation between subject and substance. The aesthetic dimension of this synthesis consists in ceaselessly and tirelessly bringing back power and substance, the productive element and the form of production, to perfection. Romanticism, according to Hegel, is characterized by a capacity to overcome the pure objectivity of the ideal and the natural as a true idea of beauty and truth, initially to destroy the union of the idea and its reality, and to locate the latter in the difference, so as then to bring to manifestation the inner world of absolute subjectivity and reconstruct its objectivity where the overcoming of sensibility is appeased in the absolute character of the result. The filiation of this process is still Lessingian, but the new dialectic expresses and articulates its motivations, while insisting on the propaedeutic of the beautiful along the path leading to the absolute. Spinoza, a certain Spinoza, becomes the central figure in this process. (shrink)

This paper argues that though Derrida is correct to bring to the fore the undecidability that is contained in his political notion of the democracy to come, his account does not extend the aporia of undecidable politics far enough. Derrida himself makes evident this gap. Though politics may be structured with undecidability, there are times when direct, decisive and definitive political interventions are required. In his campaign against capital punishment, the blitzing campaigns in Bosnia and Iraq, and in his call (...) for les villes-refuges, Derrida makes decisive appeals which somehow seem to contradict the undecidability he sees as arch-structuring. Alain Badiou’s thinking about time as a subjective, decisive intervention executed within his ontological framework of undecidability and multiplicity can serve to extend the aporia of undecidability inherent in politics, ultimately giving an account for both the undecidability that structures politics and the decisive timely interventions that would seem to contradict Derridean undecidability. (shrink)

San Isidoro de Sevilla destaca por poseer un saber universal. Esta universalidad de su saber también es expresada en su reflexión sobre el ministerio sacerdotal. A través de una triple aproximación «teológica», «pastoral» y «espiritual», invita a los obispos y presbíteros a vivir su ministerio de una forma «eclesial», «virtuosa» y «santa».

In this paper I analyse the ethical implications of the two main competing methodologies in genomic research. I do not aim to provide another contribution from the mainstream legal and public policy perspective; rather I offer a novel approach in which I analyse and describe the patent-and-publish regime (the proprietary regime) led by biologist J. Craig Venter and the 'open-source' methodologies led by biotechnology Nobel laureate John Sulston. The 'open-source methodologies' arose in biotechnology as an alternative to the patent-and-publish regime (...) in the wake of the explosion in computer technology. Indeed, the tremendous increase in computer technology has generated a corresponding increase in the pace of genomics research. I conclude this paper by arguing that while the patent-and-publish method is a transactional method based on the exchange of extrinsic goods (patents in exchange for research funds), the free and open-source methodology (FLOSS) 1 is a transformational method based on a visionary ideal of science, which leads to prioritizing intrinsic goods in scientific research over extrinsic goods. (shrink)

I try to reconstruct how Frege thought to reconcile the cognitive value of arithmetic with its analytical nature. There is evidence in Frege's texts that the epistemological formulation of the context principle plays a decisive role; it provides a way of obtaining concepts which are truly fruitful and whose contents cannot be grasped beforehand. Taking the definitions presented in the Begriffsschrift,I shall illustrate how this schema is intended to work.

La réflexion sur la culture tend à établir un ordre absolu des valeurs et un dogmatisme théorique et pratique. La dialectique, propre à la métaphysique de la culture, se révèle d’une part, dans un relativisme radical, d’autre part dans une philosophie pure de la culture, qui est à la fois savoir de l’esprit ou système des lois transcendentales qui la définissent, et de ses aspects phénoménologiques. Ce système est le fondement unitaire de l’intégration et du développement de tous les éléments (...) particuliers de la culture, qu’il rassemble ; il s’intégre en une philosophie de la vie, comme acte de la raison. (shrink)

En este trabajo se confrontan dos posturas epistemológicas, la lockeana y la viquiana, en torno al modelo de demostración que uno y otro autor defendieron. Se pretende abrir, así, una reflexión acerca de si los modelos demostrativos sobre los que uno y otro autor teorizaron constituyen realmente el orden expositivo de las ciencias que trataron de construir: una Ética demostrada, en el caso de Locke, y una Nueva arte crítica que sintetizara Filología y Filosofía, en el caso del napolitano.This paper (...) devises two distintic epistemological approaches, the Lockean and the Vichian, related with the models of demonstration. It claims to see the two models as two distintic schemes of the sciences they intended to achieve: Locke's demonstrated Ethics; and Vico's critical art synthesizing Philology and Philosophy. (shrink)