ObjectivesTo examine implicit and explicit attitudes toward gay men and lesbian women among heterosexual undergraduate and graduate psychology and nursing students.MethodsImplicit attitudes were measured via the Implicit Association Test and explicit attitudes via the Attitudes Toward Lesbian Women and Gay questionnaire.Main resultsAll groups held negative implicit attitudes toward gay men and lesbian women. Among undergraduates, nursing students reported holding more negative explicit attitudes toward gay men and lesbian women than psychology students.ConclusionThe curricula in both nursing and psychology studies need to (...) address the medical and paramedical needs and issues of sexual minorities. (shrink)

Aim: This study aimed to investigate the relationship between moral self, moral integrity, and moral sensitivity in decision-making among nurses. Background: nurses face moral dilemmas almost on a daily basis. Studies have demonstrated that nurses with high moral sensitivity make thoughtful decisions and exhibit professional responsibility. The current study seeks to examine personality variables that may be related to moral sensitivity among nurses. Design: A cross-sectional study. Ethical considerations: This study was approved by the IRB of the authors University’s ethics (...) committee (number: AU-HEA-LO-20220317). Written consent was obtained from all participants. Methods: A structured questionnaires were administered to a sample of 187 Israeli nurses. Results: The degree of nurses’ moral self, moral integrity and moral sensitivity was relatively high. “Patient-centered care” was found to be the most significant component of moral sensitivity. The next component is “Using knowledge bases,” followed by “Exercising professional judgment.” While the concept of patient-centered care was found to be related to the nurses’ moral self, the other components were found to be related to their moral integrity. The mediation model found that moral integrity mediates and even strengthens the moral self in its connection with moral sensitivity. Conclusions: Understanding the role of moral self and moral integrity in explaining moral sensitivity, can contribute to achieving a desirable combination of “the good and the right” in nursing practice, thereby enhancing nurses’ work. From a practical perspective, these findings are also relevant to nursing education. Nursing education plays a pivotal role in fostering moral and ethical decision-making in both clinical aspects and ethical moral sensitivity. Strengthening the moral self and moral integrity among nursing students can aid in making balanced and morally sensitive decisions while also building moral and ethical support systems to assist students in distressing and emergency situations. (shrink)

Keine ausführliche Beschreibung für "Die dreiwertige Logik der Sprache" verfügbar.

The ultimate source of explanation in biology is the principle of natural selection. Natural selection means differential reproduction of genes and gene combinations. It is a mechanistic process which accounts for the existence in living organisms of end-directed structures and processes. It is argued that teleological explanations in biology are not only acceptable but indeed indispensable. There are at least three categories of biological phenomena where teleological explanations are appropriate.

Reseña de 'Piensa y Repite', realizada por Felipe Berríos Ayala, Dr. en Filosofía Política y Moral, por la Universidad de Chile. Camilo Brodsky Piensa y Repite 2023 Editorial Aparte Arica 118 páginas ISBN: 9789566054689.

The question whether ethical behavior is biologically determined may refer either to thecapacity for ethics (e.i., the proclivity to judge human actions as either right or wrong), or to the moralnorms accepted by human beings for guiding their actions. My theses are: (1) that the capacity for ethics is a necessary attribute of human nature; and (2) that moral norms are products of cultural evolution, not of biological evolution.Humans exhibits ethical behavior by nature because their biological makeup determines the presence (...) of the three necessary, and jointly sufficient, conditions for ethical behavior: (i) the ability to anticipate the consequences of one's own actions; (ii) the ability to make value judgements; and (iii) the ability to choose between alternative courses of action. Ethical behavior came about in evolution not because it is adaptive in itself, but as a necessary consequece of man's eminent intellectual abilities, which are an attribute directly promoted by natural selection. (shrink)

Se ofrece una interpretación teórico-política de la fusión de horizontes de Gadamer. Se argumenta que el diálogo político, desde un punto de vista hermenéutico, debe entenderse como el proceso de cuestionamiento y disputa de los horizontes de sentido en donde descansan las prácticas sociales. Asimismo, se sostiene que el diálogo instituye una pregunta-escenario-común que abre el horizonte social de sentido hacia la contingencia e incertidumbre, así como que este nunca busca un consenso procedimental o sustancial que subsane los conflictos y (...) concilie las diferentes perspectivas en un punto de vista homogéneo. (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)

The Hangman Paradox has a simple solution. The amazing refutation of the judge's decree rests on the axiom of knowledge-conservation. This axiom is false under unfavourable conditions. You can have a perfect piece of knowledge in the ordinary sense, i.e. a true justified conviction, and yet be unable to conserve it. More interesting than its solution is the element of self-reference, connecting the Hangman via Moore's Paradox and Buridan's Epistemic Paradox with the Liar. This one, I think, has also a (...) natural solution, but less simple. The basic idea is given here, but the technical treatment goes far beyond this paper. It requires a strong, but conservative, extension of classical and three-valued logic to a six-valued logic with infinitely many levels of reflection. (shrink)

:This essay defends deliberative democracy by reviving a largely forgotten idea of corruption, which I call “cognitive corruption”—the distortion of judgment. I analyze different versions of this idea in the work of Machiavelli, Hobbes, Bentham, and Mill. Historical analysis also helps me rethink orthodox notions of corruption in two ways: I define corruption in terms of public duty rather than public office, and I argue that corruption can be both by and for political parties. In deliberative democracy, citizens can take (...) off their party hats and may be more influenced by the force of the better argument than in party democracy. (shrink)

In contrast to individualistic explanations of social injustice that appeal to implicit attitudes, structural explanations are unintuitive: they appeal to entities that lack clear ontological status, and the explanatory mechanism is similarly unclear. This makes structural explanations unappealing. The present work proposes a structural explanation of one type of injustice that happens in conversations, discursive injustice. This proposal meets two goals. First, it satisfactorily accounts for the specific features of this particular kind of injustice; and second, it articulates a structural (...) explanation that overcomes their unattractiveness. The main idea is that discursive injustice is not the result of biased interlocutors, but of problematic discursive norms. (shrink)

Individuals can do a broad variety of things with their words and enjoy different degrees of this capacity. What moderates this capacity? And in cases in which this capacity is unjustly disrupted, what is a good explanation for it? These are the questions I address here. I propose that speech capacity, understood as the capacity to do things with your words, is a structural property importantly dependent on individuals' position in a social structure. My account facilitates a non-individualistic explanation of (...) cases in which speech capacity is undermined due to speaker's perceived social identity, e.g. episodes of silencing. Instead of appealing to interlocutors' implicit bias against speaker's identity, a structural approach refers to the positions interlocutors occupy in the social structure and the discursive conventions operating upon those positions. I articulate my proposal drawing on the notion of affordances. Each position within a social structure is associated with its own range of speech affordances. Thus, speech capacity is a function of the probability distribution of speech affordances across positions in the structure. (shrink)

The question whether ethical behavior is biologically determined may refer either to the capacity for ethics (i.e., the proclivity to judge human actions as either right or wrong), or to the moral norms accepted by human beings for guiding their actions. I herein propose: (1) that the capacity for ethics is a necessary attribute of human nature; and (2) that moral norms are products of cultural evolution, not of biological evolution. Humans exhibit ethical behavior by nature because their biological makeup (...) determines the presence of three necessary conditions for ethical behavior: (i) the ability to anticipate the consequences of one’s own actions; (ii) the ability to make value judgments; and (iii) the ability to choose between alternative courses of action. Ethical behavior came about in evolution not because it is adaptive in itself, but as a necessary consequence of man’s eminent intellectual abilities, which are an attribute directly promoted by natural selection. That is, morally evolved as an exaptation, not as an adaptation. Since Darwin’s time there have been evolutionists proposing that the norms of morality are derived from biological evolution. Sociobiologists represent the most recent and most subtle version of that proposal. The sociobiologists' argument is that human ethical norms are sociocultural correlates of behaviors fostered by biological evolution. I argue that such proposals are misguided and do not escape the naturalistic fallacy. The isomorphism between the behaviors promoted by natural selection and those sanctioned by moral norms exist only with respect to the consequences of the behaviors; the underlying causations are completely disparate. (shrink)

This article aims to analyze the concept of animality from the perspective of Edmund Husserl and Martin Heidegger. More precisely, the question arises as to whether the animal possesses the status of otherness or lacks it. Indeed, the animal, with respect to the human, turns out to be another entity, but, from the assumptions of phenomenology, is that enough for it to be apprehended as an intersubjectivity or a coexistence that is donated to the world of human beings? To answer (...) this question, we will review Husserl's argumentation, especially in Hua IV and Hua XXXIX, and Heidegger's in GA 2 and GA 29/30. Finally, we will add a critical consideration of the ideas of the authors studied in the face of developments in contemporary biology to ask ourselves to what extent their philosophical inquiry would be consistent with current zoological evidence. (shrink)

Why do many postpositivists caricature contemporary social science? Why make incorrect claims, for instance about social scientists avoiding values? Why discuss features that often no longer matter, such as seeking laws or predictions? Why reject extreme forms of social science without discussing more sensible forms? Why say little or nothing about scientific methodology, which is a great strength of recent social science? To explain such oversights and caricatures, philosophical analysis will not suffice. These are not isolated intellectual errors, but systematic (...) ones, made by numerous scholars and fostered by social practices and institutional conventions. We thus need ideological analysis, which specializes in explaining institutionalized systems of belief. Speculative explanations are offered for postpositivist caricatures, including not only psychological factors, but also external ones (for example, the arrogance of many social scientists), limitations of language (for example, the ambiguity of the term ‘methodology’), rhetorical strategies (for example, genealogical approaches), and conventions (for example, bad citation practices). (shrink)

This paper offers a systematic analysis of Hobbes’s practical political thought. Hobbes’s abstract philosophy is rightly celebrated, but he also gave much practical advice on how to avoid disorder. Yet he is typically interpreted too narrowly in this respect, especially by those who only read him economistically. Other scholars supplement this economistic focus with sociological or political interpretations, but to my knowledge, no one stresses all three aspects of his thought. This paper thus examines each of Hobbes’s practical proposals for (...) avoiding corruption and a state of nature. Hobbes clearly uses economistic, sociological and political approaches, which involve shaping incentives, desires/preferences, and opportunities, respectively. This intentionally anachronistic framework helps us see further, highlighting Hobbes’s rich and wide-ranging practical proposals for avoiding disorder – a crucial part of his theory. (shrink)

El presente trabajo aborda el problema del movimiento representacional de la subjetividad, entendido este como un despliegue de sí misma que tiene como resultado una operación de aparente «externalización» de sí. Para desarrollar esta idea se recurre a elementos teóricos tratados por Hegel en la Fenomenología del espíritu, así como también a algunas nociones formuladas desde el psicoanálisis lacaniano. Ambos recursos teóricos se conjugan con interpretaciones que se proponen de cuatro escenas de la película El séptimo sello, de Ingmar Bergman, (...) con el propósito de conjugar relaciones y posibilidades analíticas. (shrink)

The article is devoted to Miguel Servet (Michael Servetus, Spain – Miguel Serveto, also known as Miguel Servet, Miguel Serveto, Revés, or Michel de Villeneuve) – the XVI century Spanish thinker who was recognized as a heretic and burnt at the stake in Geneva in 1553.The author discusses the specifics of Servet’s philosophical system, the scientific background of his system, and his key ideas that have become a matter for auto-da-fė. The author argues that Servet’s concept was aimed to reconstruct (...) the “pure” Christian dogma, although he was not a professional theologist. The author claims that Servet used the deep knowledge in geography, astronomy, medicine, linguistics to create his complex system which was aimed to rescue the mankind from total destruction (Apocalypse). The author claims that Servet’s system could be considered as an example of interdisciplinary approach in the pre-disciplinary epoch. Moreover, Servet’s approach to the problem of personal salvation and the transformation of the humane nature is based on empirical scientific data. Hence, it is appropriate to consider his philosophical system as a mixture of theology, natural science and humanities. (shrink)

The traditional teaching style in which the teacher is in control and there is a submissive attitude in students is predominant in Mexico. The development of identity in preadolescence is subjected to social groups, which could develop interpersonal difficulties through the controlling teaching style. Although the fear of negative evaluation in students and competitive sport has been studied in education, relatively little research has been done in the area of physical education in relation to the controlling style. The purpose of (...) this study was to investigate the correlation and predictive relationship between controlling teaching and the fear of negative evaluation mediated by the frustration of the basic psychological needs, controlled motivation, and individualism/competitiveness through the theoretical framework of self-determination theory. Participants were 1132 students in the fifth and sixth grades in public elementary schools in the state of Chihuahua, Mexico, with ages between 10 and 13. Results indicate the perceived controlling teaching style positively predicted the fear of negative evaluation in students of this study through BPN frustration, that is positively related to low-quality motivation, which is related to a higher level of individualism/competitiveness. This, in turn, is proven to be a predictor of the fear of negative evaluation. The results also discuss the promotion of the autonomy support style, avoiding the controlling teaching style, for the minimization of negative results related to the perception of fear and the development of student well-being both within and beyond the school context. (shrink)

The set-theoretic and individual-theoretic analyses of collections make the same mistake: their ontologies are far removed from language. Our basic notion, the collector, has a clear linguistic counterpart: the definite article. Our theory furnishes a theory of definite descriptions as a special case. We use 3-valued valued logic in order to come to grips with the existential presuppositions of the collections.

The article elucidates the concept of subjectivity in Karl Marx, while providing an analysis from a Heideggerian and a Foucaultian perspective. Furthermore, the aim of the article is to determine the relevance of the categories elaborated by Heidegger and Foucault in the analysis of the Marxist concept of subjectivity. In order to achieve this goal, the article is divided into three sections. First, the concept of subjectivity is studied as it appears in Marx’s works. Second, a Heideggerian reading of that (...) concept is reconstructed from elements of the “early” and “later” Heidegger. Third, a Foucaultian reading of subjectivity is proposed from the coordinates of the notions of governmentality, veridiction and subjectivation. It is concluded that the readings of Heidegger and Foucault are, respectively, insufficient and partially sufficient, which does not exclude, however, the possibility of adding nuances to them in order to develop, with contributions from all three philosophers, a kind of “post-Heideggerian and post-Foucaultian Marxism”. (shrink)

This paper is an attempt to clarify, from a Thomistic point of view, the nature and method of metaphysics. I argue that metaphysics' object is created being, not God, even if God enters metaphysics as efficient cause of metaphysic's object. Also, that metaphysics is a science, insofar as a particular kind of coherent reasoning process, going from the many to understand a certain oneness, and then from that oneness to reinterpret the many. Moreover, that, in this particular process of reasoning, (...) doctrinal topics must follow a certain order. Thus, in particular, I argue that the distinction between essence and act of being in every creature cannot be argued before arguing the existence of God. I touch upon the notion of separation in metaphysics and I compare Aquinas' notion of resolution with Fabro's notion. (shrink)

This article discusses the category of foreigner in the context of academia. In the first part I explore this category and its philosophical significance. A quick look at the literature reveals that this category needs more attention in analyses of dimensions of privilege and disadvantage. Foreignness has peculiarities that demarcate it from other categories of identity, and it intersects with them in complicated ways. Devoting more attention to it would enable addressing issues affecting foreigners in academia that go commonly unnoticed. (...) In the second part of the article I argue that current efforts to make academia a more inclusive environment should address the disadvantages that many foreign academics face. I focus on two senses of foreigner: working and living in a country that is not your country of origin, and being a nonnative speaker of the language in which you work. (shrink)

This paper presents a framework of four types of meaning and understanding in the history of political thought and intellectual history. Previous frameworks have overlooked a whole type of meaning – the type often prioritised by political theorists and philosophers. I call this “extended meaning.” Correcting a wrong turn in philosophy of language in the 1950s, I show how extended meaning has robust intellectual foundations, and I illustrate its value for textual interpreters. Even historians often need extended meaning, for example (...) to help resolve ambiguous passages. So, the main types of meaning are not alternatives: scholars interested in one kind of meaning still need others. This paper thus celebrates both diversity and unity. (shrink)

"Blau not only charts how the American government's embrace of laissez-faire ideology has wreaked havoc...he tells us what can be done to undo the damage. Must reading for anyon who cares about what's happening to the average American."--Charles Noble, Professor of Political Science, CSU Long Beach.

Why does social injustice exist? What role, if any, do implicit biases play in the perpetuation of social inequalities? Individualistic approaches to these questions explain social injustice as the result of individuals’ preferences, beliefs, and choices. For example, they explain racial injustice as the result of individuals acting on racial stereotypes and prejudices. In contrast, structural approaches explain social injustice in terms of beyond-the-individual features, including laws, institutions, city layouts, and social norms. Often these two approaches are seen as competitors. (...) Framing them as competitors suggests that only one approach can win and that the loser offers worse explanations of injustice. In this essay, we explore each approach and compare them. Using implicit bias as an example, we argue that the relationship between individualistic and structural approaches is more complicated than it may first seem. Moreover, we contend that each approach has its place in analyses of injustice and raise the possibility that they can work together—synergistically—to produce deeper explanations of social injustice. If so, the approaches may be complementary, rather than competing. (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)

Is it anachronistic to talk about racism in Hobbes? After all, racism is usually seen as biological: the disliked group must have innate characteristics which are inherited biologically. This is mostly said to be a modern idea. Yet biological racism can be found in medieval and early modern times, as with the Spanish doctrine of limpieza de sangre (cleanliness/purity of blood). Racism, including biological racism, was much more common in Hobbes’s England than we might think, including in texts he may (...) have read; the language of race was hardly uncommon either. Moreover, someone can be called a racist whether or not their dislike of a group is based on characteristics of a group that are inherited biologically, I argue. Whether Hobbes was a racist remains open to debate; this paper offers evidence both for and against that proposition. But we should not reject the question of Hobbes’s racism as anachronistic. (shrink)

This chapter contains sections titled: Introduction: The Design Argument The Design Argument in Antiquity Christian Authors Hume's Onslaught William Paley's Natural Theology The Bridgewater Treatises Intelligent Design: A Political Movement Eyes to See No “There” There Blood and Tears Gambling to Non‐existence Natural Selection Natural Selection and Design Postscript: Counterpoint Notes References.

We explore the distinctive characteristics of Mexico's society, politics and history that impacted the establishment of genetics in Mexico, as a new disciplinary field that began in the early 20th century and was consolidated and institutionalized in the second half. We identify about three stages in the institutionalization of genetics in Mexico. The first stage can be characterized by Edmundo Taboada, who was the leader of a research program initiated during the Cárdenas government (1934-1940), which was primarily directed towards improving (...) the condition of small Mexican farmers. Taboada is the first Mexican post-graduate investigator in phytotechnology and phytopathology, trained at Cornell University and the University of Minnesota, in 1932 and 1933, respectively. He was the first investigator to teach plant genetics at the National School of Agriculture and wrote the first textbook of general genetics, Genetics Notes, in 1938. Taboada's most important single genetics contribution was the production of "stabilized" corn varieties. The extensive exile of Spanish intellectuals to Mexico, after the end of Spain's Civil War (1936-1939), had a major influence in Mexican science and characterizes the second stage. The three main personalities contributing to Mexican genetics are Federico Bonet de Marco and Bibiano Fernández Osorio Tafall, at the National School of Biological Sciences, and José Luis de la Loma y Oteyza, at the Chapingo Agriculture School. The main contribution of the Spanish exiles to the introduction of genetics in Mexico concerned teaching. They introduced in several universities genetics as a distinctive discipline within the biology curriculum and wrote genetics text books and manuals. The third stage is identified with Alfonso León de Garay, who founded the Genetics and Radiobiology Program in 1960 within the National Commission of Nuclear Energy, which had been founded in 1956. The Genetics and Radiobiology Program rapidly became a disciplinary program, for it embraced research, teaching, and training of academics and technicians. The Mexican Genetics Society, created by de Garay in 1966, and the development of strains and cultures for genetics research were important activities. One of de Garay's key requirements was the compulsory training of the Program's scientists for at least one or two years in the best universities of the United States and Europe. De Garay's role in the development of Mexican genetics was fundamental. His broad vision encompassed the practice of genetics in all its manifestations. (shrink)

The comparative study of synchronic occurrences of a particular construction in interactional corpora from different languages can provide a complete understanding of the development of the construction as a response to some basic intimately associated set of interactional moves and cognitive demands. A comparative formal analysis of lists in Spanish and English conversations shows that in both languages the construction has developed a stylized intonation pattern based on the holding of tones by means of lengthening of nuclear syllables, a durable (...) syntactic organization based on parataxis and an almost identical inventory of lexicalized expressions to index the end of the list. A parallel analysis of lists in their interactional contexts shows that in both English and Spanish conversation the formal properties of lists emerge as adaptations to a recurrent set of communicative tasks. The first type of `framing' lists is used for its incremental structure in the negotiation of common background between interlocutors, whereas the second type of `demonstrative' lists is used for its rhetorical structure to provide evidence for a claim and is directed to obtaining agreement. (shrink)

The question whether ethical behavior is biologically determined may refer either to the capacity for ethics (i.e., the proclivity to judge human actions as either right or wrong), or to the moral norms accepted by human beings for guiding their actions. I herein propose: (1) that the capacity for ethics is a necessary attribute of human nature; and (2) that moral norms are products of cultural evolution, not of biological evolution. Humans exhibit ethical behavior by nature because their biological makeup (...) determines the presence of three necessary conditions for ethical behavior: (i) the ability to anticipate the consequences of one’s own actions; (ii) the ability to make value judgments; and (iii) the ability to choose between alternative courses of action. Ethical behavior came about in evolution not because it is adaptive in itself, but as a necessary consequence of man’s eminent intellectual abilities, which are an attribute directly promoted by natural selection. That is, morally evolved as an exaptation, not as an adaptation. Since Darwin’s time there have been evolutionists proposing that the norms of morality are derived from biological evolution. Sociobiologists represent the most recent and most subtle version of that proposal. The sociobiologists' argument is that human ethical norms are sociocultural correlates of behaviors fostered by biological evolution. I argue that such proposals are misguided and do not escape the naturalistic fallacy. The isomorphism between the behaviors promoted by natural selection and those sanctioned by moral norms exist only with respect to the consequences of the behaviors; the underlying causations are completely disparate. (shrink)

The planetary civilization we are having affects positively world's religions. The former model, based on the isolation, suspicion and competency among religions, is being substituted for the search of common ties of those religions. The interreligious dialogue does not intend to eliminate the religious differences in order to create a common religion. On the contrary, starting from these differences, we are interested in those unity ties shared by all of them, beginning with the ethical-moral values. This contribution of religions to (...) the creation of universal ethics is the first fruit of the interreligious dialogue. In the second part we analyse the relationship of the Christian religion with the others. Nowadays it is not understood to defend an absolutist conception of truth. Although Truth is unique, it is possessed in a multiple manner. That's why the interreligious dialogue is needed. (shrink)