El Análisis del Discurso desempeña un papel importante en los estudios de Ciencias de la Información, no sólo como método de investigación, sino también como herramienta de reflexión que enriquece la práctica profesional. Proponemos mapear el uso del Análisis del Discurso en la investigación en Ciencias de la Información, ya que este mapeo permite identificar tendencias, lagunas y oportunidades de investigación, contribuyendo al avance del conocimiento en el campo. El objetivo de esta investigación es identificar estos enfoques del AD en (...) los artículos publicados en CI, y elaborar un análisis crítico del impacto que estos enfoques tienen en el campo de la Ciencia de la Información. Este estudio se clasifica como bibliográfico, con un enfoque cuantitativo-cualitativo, ya que se centra en la identificación de un objeto de estudio específico -artículos publicados- para reflexionar sobre el Análisis del Discurso en la Ciencia de la Información. La investigación muestra que las teorías del Análisis del Discurso aplicadas al campo de la Ciencia de la Información son significativas, ya que ofrecen numerosas posibilidades de investigación. (shrink)

Objectives: To study the attitudes of both medical and non-medical students towards the do-not-resuscitate decision in a university in Hong Kong, and the factors affecting their attitudes.Methods: A questionnaire-based survey conducted in the campus of a university in Hong Kong. Preferences and priorities of participants on cardiopulmonary resuscitation in various situations and case scenarios, experience of death and dying, prior knowledge of DNR and basic demographic data were evaluated.Results: A total of 766 students participated in the study. There were statistically (...) significant differences in their DNR decisions in various situations between medical and non-medical students, clinical and preclinical students, and between students who had previously experienced death and dying and those who had not. A prior knowledge of DNR significantly affected DNR decision, although 66.4% of non-medical students and 18.7% of medical students had never heard of DNR. 74% of participants from both medical and non-medical fields considered the patient’s own wish as the most important factor that the healthcare team should consider when making DNR decisions. Family wishes might not be decisive on the choice of DNR.Conclusions: Students in medical and non-medical fields held different views on DNR. A majority of participants considered the patient’s own wish as most important in DNR decisions. Family wishes were considered less important than the patient’s own wishes. (shrink)

Cuando G. K. Chesterton en su corto ensayo Aproximación al tomismo quiere resumir los descarríos o los logros de los sabios sobre la realidad, muestra las tres controversias generales del pensamiento: (1) la disolución de las cosas en las soluciones químicas del escepticismo, que es la controversia entre el flujo o la transición informe; (2) la difícil clasificación de las unidades ideales, que es la controversia entre realismo y nominalismo; y (3) el reconocimiento, también arduo, de la variedad cuando a (...) la vez se admite la unidad, que es el viejo acertijo metafísico de la unidad y lo múltiple. Este libro se concentra en la segunda controversia, sin el olvido de los otros dos problemas, en la persona de Guillermo de Ockham, el lógico sagaz que vivió entre los siglos XIII y XIV d.C. Las relaciones de la Literatura con la Filosofía o con la ciencia no se acaban en la especulación poética o estética de motivos filosóficos, mucho más que esto, se extienden a la práctica o ejercicio de los conceptos filosóficos. Erguido en este principio, he rescatado a la figura de Guillermo de Ockham, así como al debate por la realidad o no de las Ideas, en composiciones literarias de Carlos Fuentes, Jorge Luis Borges, Umberto Eco, el ya mencionado G. K. Chesterton, y más. (shrink)

The rise of political polarization and disagreement within the United States and other democracies indicates an erosion of the social contract, a deterioration exacerbated by the balkanization of social media, that can negatively impact our social relationships. Recent anti–Critical Race Theory (CRT) narratives in education provide insights into how policy narratives can be used to sow distrust in an educational context. In this paper Jane Lo and candace moore argue for the ways policy narratives can sow distrust as opposed to (...) mistrust. Mistrust points to an ongoing process of determining trustworthiness, while distrust connotes a more decisive and deliberate lack of trust in a person or institution. Lo and moore argue that educational research should pay more attention to the building of trust or mistrust in schools in the current context, where the anti-CRT policy narrative, through amplifying and manipulating existing anxieties and fears in order to motivate political action, capitalizes on and seeks to reinforce the natural mistrust of schooling. (shrink)

Two crucial topics in the philosophy of medicine are the philosophy of nature and philosophical anthropology. In this essay I engage the philosophy of nature by exploring Anne Fagot-Largeault's study of norms in nature as a way of articulating a Confucian philosophy of medicine. I defend the Confucian position as a moderate naturalism.

RationaleSurrogates of critically ill patients often have inaccurate expectations about prognosis. Yet there is little research on how intensive care unit clinicians should discuss prognosis, and existing expert opinion-based recommendations give only general guidance that has not been validated with surrogate decision makers.ObjectiveTo determine the perspectives of key stakeholders regarding how prognostic information should be conveyed in critical illness.MethodsThis was a multicenter study at three academic medical centers in California, Pennsylvania, and Washington. One hundred eighteen key stakeholders completed in-depth semistructured (...) interviews. Participants included 47 surrogates of adult patients with acute respiratory distress syndrome; 45 clinicians working in study ICUs, including physicians, nurses, social workers, and spiritual care providers; and 26 experts in health communication, decision science, ethics, family-centered care, geriatrics, healthcare disparities, palliative care, psychology, psychiatry, and critical care.Measurements and main resultsThere was broad support among surrogates for existing expert recommendations, including truthful prognostic disclosure, emotional support, tailoring the disclosure strategy to each family's needs, and checking for understanding. In addition, stakeholders offered suggestions that add specificity to existing recommendations, including: In addition to conveying prognostic estimates, clinicians should help families "see the prognosis for themselves" by showing families radiographic images and explaining the clinical significance of physical manifestations of severe disease at the bedside. Many physicians did not support using numeric estimates to convey prognosis to families, whereas many surrogates, clinicians from other disciplines, and experts believed numbers could be helpful. Clinicians should conceptualize prognostic communication as an iterative process that begins with a preliminary mention of the possibility of death early in the ICU stay and becomes more detailed as the clinical situation develops. Although prognostic information should be initially disclosed by physicians, other members of the multidisciplinary team-nurses, social workers, and spiritual care providers-should be given explicit role responsibilities to reinforce physicians' prognostications and help families process a poor prognosis emotionally.ConclusionsFamily members, clinicians, and experts identified specific communication behaviors that clinicians should use to discuss prognosis in the critical care setting. These findings extend existing opinion-based recommendations and should guide interventions to improve communication about prognosis in ICUs. (shrink)

Se presentan en este artículo los resultados que surgieron de incorporar lecciones de Autoconciencia por el Movimiento (ATM) -como estrategia pedagógica- para reconocer y actuar en pro de nuestro ambiente interno y externo, realizado con un grupo interprofesional de mujeres. El grupo se forma e investiga a sí mismo, bajo el enfoque de la Investigación Acción Participativa, y busca comprender mejor los procesos de formación ambiental en los campos de la salud y el ambiente.

ABSTRACTDifficulties with inhibiting fear have been associated with the emergence of anxiety problems and poor response to cognitive–behavioural treatment. Fear inhibition problems measured using experimental paradigms involving aversive stimuli may be inappropriate for vulnerable samples and may not capture fear inhibition problems evident in everyday life. We present the Fear Inhibition Questionnaire, a self-report measure of fear inhibition abilities. We assess the FIQ’s factor structure across two cultures and how well it correlates with fear inhibition indices derived experimentally. Adolescent participants (...) from Hong Kong and England completed the FIQ, with the English participants also completing a conditioning and extinction task to assess fear inhibition problems. Across both cultures, the FIQ showed a single factor structure and low FIQ scores, or worse fear inhibition problems, were associated with self-reports of heightened anxiety. Correlation of FIQ scores with experimental indices, whi... (shrink)

The purpose of this paper is to examine, from the point of view of C. S. Peirce's categories, the question whether there are real possibilities, such as those that are implicit in any moral statement suggesting that we could have acted differently. An inquiry into these categories shows that, according to Peirce, real possibilities are the truthmakers of a particular sort of general conditional statements.

The article tries to analyze the nexus between sóma and psyché in the context of Aristotle’s philosophy with particular reference to the biology of human and nonhuman animals. By means of a complete survey of some fundamental aristotelian concepts, it promotes a particular conception of the phenomenology’s body.

RESUMEN: La labor del Tribunal Penal Internacional para la Ex-Yugoslavia tuvo un momento importante en la compresión del principio de legalidad, como principio básico en la garantía de los derechos humanos, al enfrentar no sólo el derecho consuetudinario como fuente de derecho sino también diferentes modos o enfoques en la identificación de este derecho consuetudinario. Esta relación debe ser analizada a la luz de las limitaciones que tiene el derecho internacional y, sobre todo, de los procedimientos de creación de normas. (...) No resulta fácil exigir responsabilidad en el cumplimiento del derecho internacional humanitario y de los derechos humanos. La práctica de este Tribunal abre una vía para la reflexión con la finalidad de asegurar el respeto de los derechos humanos en cualquier circunstancia, incluso de aquellos que llevaron a cabo la comisión de graves crímenes contra la comunidad internacional.ABSTRACT: The work of the International Criminal Tribunal for the former Yugoslavia was important for understanding the principle of legality as a key principle on the guarantee of Human Rights. The former was due to the Tribunal’s work on having faced the customary law as a source of law using different perspectives for its identification. The link between customary law, principle of legality and human rights has to be analyzed taking in account the limits of International law and the procedures for creating legal norms. It is not easy to invoke responsibility in the fulfillment of international humanitarian law and international law of human rights. The practice developed by this Tribunal provides an avenue for thinking about ensuring the respect of the human rights in any case including the commission of grave crimes against international community. PALABRAS CLAVE: derecho internacional de los derechos humanos, principio de legalidad, derecho internacional humanitario, costumbre internacionalKEYWORDS: international law of human rights, principle of legality, international humanitarian law, international custom. (shrink)

Krause, C. F. Concepto subjetivo-objetivo de lo bello.--Krause, K. C. F. [y] Sanz del Río, J. El arte y la poesía.--Fernández y González, F. Lo bello y la naturaleza.--Paula Canalejas, F. de. Del carácter de las pasiones en la tragedia y en el drama.--Giner de los Ríos, F. El arte y las artes.--Giner de los Ríos, F. Consideraciones sobre el desarrollo de la literatura moderna.--Revilla, M. de la. El naturalismo en el arte.--Revilla, M. de la. La tendencia docente en la (...) literatura contemporánea.--González Serrano, U. Consideraciones sobre el arte y la poesía.--Alas, L. Benito Pérez Galdós. (shrink)

La obra de Charles S. Peirce (1839-1914), considerado por muchos como un filósofo del siglo XIX para el siglo XXI, constituye una verdadera mina de aportaciones originales para entender el complejo y cambiante mundo que nos rodea. Gracias a un permanente empeño de colaboración, los autores de este libro han podido observar el conjunto de una situación dada alrededor de Peirce, concentrándose específicamente en el vaivén comunicativo producido alrededor de la díada Peirce-Mundo Hispánico. En la primera parte se contiene la (...) información disponible sobre el viaje de Peirce a España en 1870, y sus anotaciones sobre España y los españoles dispersas en sus escritos. La segunda parte provee una amplia perspectiva sobre “todo lo que el mundo hispánico ha dicho sobre Peirce” entre los años 1883 y 2000. El trabajo de revisión de la bibliografía consiste en un catálogo razonado de la producción hispánica sobre Peirce y un estudio crítico previo donde se delinean los aportes fundamentales, las carencias y las líneas de tensión de esa producción. -/- . (shrink)

In lieu of an abstract, here is a brief excerpt of the content:ARE THERE ECONOMIC RIGHTS? I 1]HE ISSUE OF whether there are any so-called " soia ~-~cono~ic r~~~ts," in addition to the so-called " civilpohtical nghts, · is not a new one. In 1948 the General Assembly of the United Nations app11oved the Universal Declaration of Human Rights, which affirms that both those two types of claims are human rights. Since then some philosophers have been debating the issue of (...) whether claims to basic social-economic goods are rights at all. American Christians and theologians in general have not paid much attention to this until only recently, when the U.S. National Conference of Catholic Bishops issued,a pastoral letter on Catholic social teaching and the U.S. economy (entitled Economic Justice for All), which gained much attention from the media. In this pastoral letter the U.S. Catholic bishops also affirm that every human being in every society has economic rights against all members of society, all private-sector institutions and government.1 As a Christian philosopher, in this paper I want to probe into the issues of whether there are economic rights from a Christian and philosophical perspective. This paper is intended to he both critical and constructive-on the one hand I shall criticize some positions which I find unconvincing, and on the other I shall attempt to articulate my own thought on this issue. Some clarification of terminology is necessary before I embark on my project. Ever since Wesley Hohfeld's monumental 1 National Conference of Catholic Bishops, Economic Justice for AU: Pastoral Letter on Catholic Social Teaching and the U.S. Economy (Washington, D.C.: United States Catholic Conference, 1986), see sections 79-84. 703 704 PING-CHEUNG LO work in 1919 (Fundamental Legal Conceptions) it is a general practice among philosophers to distinguish claim-rights from liberty-rights. Throughout this paper, unless otherwise specified, the word "right" is used to designate claim-rights. Moreover, I am concerned only with moral rights rather than with legal rights, and largely with in rem rights (i.e., rights against individuals in,society or the world at large) rather than with in personam rights (i.e., rights against determinate individuals ). Therefore by "a right to x" I mean a morally valid or justified claim to x against individuals in society or the world at large as my entitlement or my due. Furthermore, the term " human right " is used to denote those moral rights that a person, simply as a human being, can have. They are usually supposed to include both civil-political rights (e.g., right to life, liberty, security) ·and social-economic rights (e.g., the right to food, clothing, shelter, health care, education, work, social security). As far as I know, there have been two major philosophical moves in criticizing the ideas of social-economic rights. The first one is set forth by Maurice Cmnston in the sixties.2 Besides giving a "political objection," he raises a three-fold "philosophical objection": social-economic rights do not possess the characteristics of (i) practicability, (ii) universality, and (iii) paramount importance, which he deems are the si,ne qua non of human rights. Though his criticisms are rather crude, most recent advocates of social-economic rights take them seriously and attempt to rebut his views.3 I do not have 2 Maurice Cranston, "Pope John XXIII on Peace and the Rights of Man," Political Quarterly 34 (Oct.-Dec. 1963), 380-90; "Human Rights, Real and Supposed," in Politioal Theory and the Rights of Man, ed. D. D. Raphael (Bloomington: Indiana University Press, 1967), pp. 43-53; "Human Rights: A Reply to Professor Raphael," in ibid., pp. 95-100. s D. D. Raphael, "Human Rights, Old and New," in ibid., pp. 54-67; David Hollenbach, Olaims in Oonftict: Retrieving and Renewing the Oatholic Human Rights Tradition (New York: Paulist Press, 1979), pp. 31-33; John Langan, "Defining Human Rights: A Revision of the Liberal Tradition," in Human Rights in the Americas: The Struggle for Consensus, ed., Alfred Hennelly and John Langan (Washington, D. C.: Georgetown University Press, 1982), ARE THERE ECONOMIC RIGHTS? 705 the time to go into these arguments here. I just want to,say that I find... (shrink)

Ferdinand Canning Scott Schiller was the foremost first-generation British pragmatist. A devoted champion of the Jamesian approach to pragmatism, he nonetheless distinguished his approach to the same with the label humanism, or pragmatism humanism. For the majority of his academic career Schiller was a professor at Corpus Christi College, Oxford. However, in 1926, he retired from teaching at Corpus Christi even as he retained a residence there that he used for part of each year. He spent the winters and springs (...) in America, visiting friends, writing, and presenting at conferences. A significant portion of that time was spent in Los Angeles, where he was given a guest lecturer position at the University.. (shrink)

This slim volume contains a translation of the article Beau from the second volume of Diderot's Encyclopédie, plus a lengthy introduction to Diderot's work and a survey of esthetic theory in eighteenth-century England, France, and Germany as well. The translators do not mention the academic quarrels which plagued Diderot's article until 1952, when Lester G. Crocker resolved them once and for all in favor of Diderot. They also mistakenly attribute to Diderot the article Encyclopédie. These are, however, minor imperfections in (...) a text which serves as a solid introduction to Diderot studies. The translators have summarized many of Diderot's major works and have outlined significant problems in esthetics discussed by Hume, Shaftesbury, Hutcheson, Wolff, Lessing, Winckelman, Montesquieu, Du Bos, and, of immediate significance to Diderot, the père Andre and the abbé Batteux. Other features of this book include extensive notes, a good index, a bibliography, and André Billy's compilation of Diderot's works in order of publication.—C. M. R. (shrink)

Este artículo presenta los resultados obtenidos a través del uso de herramientas informáticas (Provalis Research), también conocidas como CAQDAS (Computer Assisted Qualitative Data Analysis Software), para el análisis de los escritos de Peirce, las bases estadísticas de una cronología para su último periodo intelectual y la justificación de una posible periodización del Pragmaticismo, además de la descripción de ciertos descubrimientos realizados en nuestro trabajo de archivo sobre los documentos y manuscritos originales de Peirce. Este trabajo es una parte de nuestra (...) investigación en la Universidad de Quebec en Montreal (UQAM) y la Biblioteca Houghton de la Universidad de Harvard. (shrink)

In this review, we present some ethical imperatives observed in this pandemic from a data ethics perspective. Our exposition connects recurrent ethical problems in the discipline, such as, privacy, surveillance, transparency, accountability, and trust, to broader societal concerns about equality, discrimination, and justice. We acknowledge data ethics role as significant to develop technological, inclusive, and pluralist societies. - - - Resumen: En esta revisión, exponemos algunos de los imperativos éticos observados desde la ética de datos en esta pandemia. Nuestra exposición (...) busca conectar problemas éticos típicos dentro de esta disciplina, a saber, privacidad, vigilancia, transparencia, responsabilidad y confianza, con preocupaciones a nivel social relacionadas con la igualdad, discrimi nación y justicia. Consideramos que la ética de datos tiene un rol significativo para desarrollar sociedades tecnificadas, inclusivas y pluralistas. (shrink)

C. S. Lewis reflexionó sobre la filosofía del color de manera accesoria en algunas de sus obras teóricas y les dio cauce narrativo en la Trilogía cósmica. A pesar de ser una cuestión escasamente explorada en la academia, resulta pertinente investigar el valor filosófico y especulativo que concede al color en el ámbito de su teoría de lo real, de inspiración platónica. Esta investigación aspira a analizar e interpretar, desde la cosmología precopernicana, la relevancia ontológica, epistemológica y metafísica del color (...) de las que se hacen eco los tres libros que componen la saga de Ransom a través de una serie de temas recurrentes. El profesor Lewis, además, acompañó estas reflexiones de una interdisciplinariedad que se sustentaba sobre el simbolismo medieval. En la trilogía, los colores de los mundos del espacio profundo revelan la verdadera realidad inteligible y anticipan el fundamento metafísico del cosmos en el marco de una metanarrativa teísta y trascendente. (shrink)

Resumen: El artículo aborda uno de los modos de localización de entidades en situaciones espaciales estáticas: la deíxis espacial. Nuestro objetivo principal es describir la estructura y uso del sistema demostrativo en espacio de escala menor en la lengua hablada por los gitanos de Chile: el rromané jorajané. Para la obtención de los datos se utilizó The 1999 Demonstrative Questionnaire: ‘THIS’ and ‘THAT’ in comparative perspective. Los resultados del análisis destacan que los demostrativos espaciales del rromané jorajané constituyen un grupo (...) altamente simétrico, que combina un componente semántico deíctico, junto con contenidos gramaticales. Se trata de un sistema demostrativo binario en cuanto a la categoría de distancia respecto del centro deíctico. Se concluye también que la selección del demostrativo apropiado obedece al siguiente patrón: el demostrativo proximal tiene su área focal en la zona próxima al hablante, mientras que el demostrativo distal incluye en su campo de aplicación tanto la zona próxima al oyente como la zona distante al hablante.: This paper addresses one way of locating entities in static spatial situations: the spatial deixis. Our main purpose is to describe the structure and use of the demonstrative system in small-scale space in the language spoken by Gypsies in Chile: the rromané jorajané. Data collection was performed with “The 1999 Demonstrative Questionnaire: ‘THIS’ and ‘THAT’ in comparative perspective”. The analysis results highlight that spatial demonstratives in rromané jorajané are a highly symmetrical group combining a deictic semantic component with grammatical contents. It is a binary demonstrative system in terms of the category of distance from the deictic center. Additionally, it is concluded that choice of the suitable demonstrative proceeds according to the following pattern: the proximal demonstrative has its focal area in the speaker’s zone of proximity, while the distal demonstrative includes both the addressee’s zone of proximity and the speaker’s distal zone within its application field. (shrink)

Un vínculo necesario entre estética y socialización explica la profundidad sensible que debe construir todo cambio de paradigma y toda re-socialización. La democracia no funciona sin una apropiación individual y colectiva del sentir y de la producción de sentir. Es a partir entonces del trabajo artístico y de la instrospección y exteriorización de la dimensión sensible, que toda transformación puede ser aplicada. Se recorren parcialmente los pensamientos de Alain Badiou y Bernard Stiegler. A required link between aesthetic and socialization explains (...) the sensitive depth that all paradigm and re-socialization must build. Democracy does not work without an individual and collective ownership of feeling and feeling's production. It is from the artwork and the introspection and externalization of the sensitive dimension, that any transformation can be applied. The article covers partially the thoughts of Alain Badiou and Bernard Stiegler. (shrink)

La atención relativamente escasa que los estudiosos del filósofo y científico norteamericano Charles S. Peirce (1839-1914) han prestado a lo largo de los años a las dimensiones religiosas de su pensamiento siempre me ha parecido cuando menos sorprendente. Desde mis primeras lecturas de Peirce me impresionó profundamente esa desatención que tanto contrastaba con la ubicuidad de las referencias religiosas en los escritos de Peirce, especialmente en sus años de madurez. En mis encuentros con reconocidos estudiosos peirceanos solía preguntarles acerca de (...) Dios y la religión en Peirce, y la respuesta que recibí casi siempre fue que efectivamente había una gran cantidad de cuestiones religiosas en su obra, pero que no estaban interesados en ellas. Por otra parte, me sorprendió gratamente que el fallecido novelista Walker Percy se considerara a sí mismo en su correspondencia con Ken Ketner como “un ladrón de Peirce”, aspirando a “usar a CSP como uno de los pilares de la apologética cristiana”. Me pareció que el novelista converso al catolicismo estaba en algún sentido mucho más cercano al Peirce real que aquellos estudiosos a los que les había preguntado acerca de Dios y la religión en Peirce. -/- El objetivo de este artículo es subrayar el hecho de que para Peirce la creencia en Dios no es sólo un producto natural de la abducción o "instinto racional", de las conjeturas educadas del científico o del hombre corriente, sino que también la creencia en Dios y el desarrollo científico están interrelacionados. No sólo la creencia en Dios es capaz de cambiar la conducta del creyente, sino que de acuerdo con Peirce la realidad de Dios dota de sentido a toda la empresa científica. Esto puede sonar un poco extraño a los oídos positivistas contemporáneos, pero para comprender realmente a Peirce es preciso estudiar sus preocupaciones religiosas, que de forma creciente se consideran quizá tan importantes filosóficamente como sus preocupaciones científicas6. Más aún, en algún sentido quiero sugerir que para Peirce la actividad científica es una empresa genuinamente religiosa, quizá incluso la actividad religiosa por excelencia, y que separar religión y ciencia es contrario tanto al espíritu científico como al Peirce real. (shrink)

RESUMENLa teoría representacional de la mente, basada en el concepto de representación, ha sido muy criticada, especialmente por recientes enfoques en la ciencia cognitiva, provenientes de la Biología y la Inteligencia Artificial. En este trabajo me centro especialmente en el punto de vista de Francisco Varela, quien sugiere la exclusión del término representación en la explicación de los sistemas cognitivos. Muestro que ello no es necesario, y que hay razones para hablar de representaciones en la relación que tenemos con el (...) mundo en términos de conocimiento, por tanto, el antirrepresentacionalismo de Varela es inadecuado. En ese sentido me parece más afortunada la apreciación que hacen de la ciencia cognitiva y la filosofía de la mente Andy Clark y Pascual Martínez-Freire, y ésta es la postura que defenderé en contra de Varela.PALABRAS CLAVEMENTE, REPRESENTACIÓN, COGNITIVISMO, CONDUCTA, SISTEMAABSTRACTThe representational theory of the mind, based on the concept of representation, has been very criticized, specially by recent approaches to cognitive science, originated from Biology and Artificial Intelligence. In this work I focus my attention specially on the point of view of Francisco Varela, who suggests the exclusion of the term representation in the explanation of cognitive systems. I show that it is unnecessary, and that there are reasons to talk about representations in the relation that we have with the world in terms of knowledge, and therefore, Varela’s antirepresentacionalism is inadequate. In that connection the appreciation that Andy Clark and Pascual Martínez-Freire do of cognitive science and the philosophy of the mind seems more fortunate to me, and this is the position that I will defend against Varela.KEYWORDSMIND, REPRESENTATION, COGNITIVISM, BEHAVIOR, SYSTEM. (shrink)

En El constructivismo ético, C.S. Nino sostuvo que "la discusión y la decisión intersubjetiva es el procedimiento más confiable de acceso a la verdad moral". Esta tesis epistémica sobre el conocimiento moral posee claramente un costado político: a los fines de atender imparcialmente los intereses de todos los integrantes de una comunidad, "el intercambio de ideas y la necesidad de justificarse frente a los demás" acrecientan las posibilidades de éxito. Por el contrario, bastante menos claro resulta determinar en la obra (...) de Nino las derivaciones de semejante tesis en lo tocante a la dimensión autorreferencial de la moralidad. Intentando llenar este vacío, exploraré en el presente trabajo las relaciones que deberían mediar entre la práctica social del discurso moral y el descubrimiento y la justificación de los ideales de conducta autorreferenciales. In El constructivismo ético, C.S. Nino pointed out that "discussion and inter-subjective decision is the most trustable procedure when trying to arrive to moral truth". This epistemic thesis about moral knowledge clearly embraces a political assessment: in order to succeed at impartially satisfying the interests of everyone in a community, "the interchange of ideas and each person's necessity to justify in the face of the others" play a pivotal role. On the contrary, when the task in question is related to the auto-referential dimension of morality, the derivations of that thesis in Nino's work become certainly unclear. By attempting to overstep this bound, I will explore in the present paper the connection that is supposed to exist between the social practice of moral communication and the discovery and justification of the auto-referential principles of behavior. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Seventh International Buddhist-Christian Conference:"Hear the Cries of the World"Darnise C. MartinThe SBCS Seventh International Conference honoring the ongoing Buddhist-Christian dialogue was hosted by Loyola Marymount University, June 3–8, 2005. The campus provided a picturesque and temperate backdrop to conversations, workshops, worship experiences, musical performances, and academic sessions inspired by the theme, "Hear the Cries of the World." This focus shaped our time together as we discussed issues, both (...) old and new, that continue to polarize our world and ways in which we might heal and grow into more holistic ways of being.Loyola Marymount University was pleased to welcome more than 120 participants from close to home and around the world. In addition to representation from many parts of the United States, we also had guests from Japan, Belgium, Germany, Korea, and Sweden. With such a diverse group having a range of needs and concerns, I was heartened to receive positive feedback from all of our attendees, who expressed their satisfaction with the programming and events as well as the general logistics, organization, and staff accessibility throughout the conference.The conference got underway with bittersweet opening ceremonies. We began with words of welcome to our international group, as well as expressions of sadness at the loss of David Chappell, founding member of the Society for Buddhist-Christian Studies. David's memory was lifted up in the presence of his family, dear friends, and colleagues. The Society will carry on his work of dialogue, healing, and reconciliation.The conference had many highlights. One of the most notable features of the conference was the visually and musically stunning dance performance by Viji Prakash, [End Page 185] acclaimed international choreographer and dancer. Her dance troupe, Shakti Dance Company, performed "From Prince to Buddha: A Journey to Enlightenment," an energetic production based on the life of the Buddha. The audience was thoroughly enchanted and entertained by this performance.The academic sessions offered many and varied expressions of the theme, "Hear the Cries of the World." Scholars, activists, and clergy came together to present papers and personal experiences around issues of ecological healing, prison ministry, youth outreach, women's responses to poverty and injustice, as well as the traditional figures of compassion, the Virgin Mary, Kuan Yin, and the way of the Bodhisattva.In particular, our group was intensely moved through an evening presentation on prison ministry presented by two people working intimately in the area of bringing compassion to this field. One presenter was Fleet Maull, founder of the Prison Dharma Network and the National Prison Hospice Association, who has been in the prison system as an inmate himself. He shared the experiences that led to his incarceration as well as the dehumanizing ways in which people are treated as inmates. He spoke of meditation as a tool by which prisoners may develop awareness and regain their humanity, even if for only brief moments. These moments can maintain hope for people who otherwise would have none. Maull, who was ordained a Buddhist priest while in prison, began a ministry to provide hospice care to terminally ill inmates, a ministry that has continued after his release through a growing network of participating prisons.The second presenter, Beth Ross of First African Methodist Episcopal (FAME) Church in Los Angeles, also discussed her work as part of the church's prison ministry outreach. Ross spoke about ministering not only to the person in prison, but also to the family of the inmate. Each has particular needs. The church has responded to prisoners' needs to not feel abandoned and isolated by instituting a letter-writing campaign. She said this helps people stay connected to a community and begin to heal. The church also provides re-entry support as prisoners are released and need to find housing and employment. Ross advocates for these former inmates needing a second chance. Without help, she notes, they are destined to commit further crimes against society and return to prison. FAME hopes to be a beacon of hope to these former prisoners.This was a powerful session for everyone. Speaking for myself, I had often thought about how society permanently demonizes former inmates. What chance do... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Hume Studies Volume XX, Number 2, November 1994, pp. 211-218 Symposium A version of this paper was presented at the symposium on A Progress of Sentiments by Annette C. Baier, held at the Pacific Division Meetings of the American Philosophical Association, Los Angeles, March 1994. Response to My Critics ANNETTE C. BAIER I thank my critics for their generous compliments on what they find good about my book, and (...) thank them even more for their criticisms. Both my critics query the role given to reason, in my version of Hume's version of our nature. If David Owen is right, I downplay Hume's scepticism, in Treatise Book I, about what we can expect of what he there calls our reason, and, if Rachel Cohon is right, I downplay Hume's scepticism in Books II and III about the role of reason in our passionate and active lives. Cohon even charges that my Hume is barely distinguishable from Samuel Clarke. Grave charges! In response, I want first to concede that in A Progress of Sentiments I should have given more space to the section "Of scepticism with regard to reason" than I did, and that, even though I did not purport to more than touch on Hume's attitude to other philosophers, I should have more explicitly acknowledged the background role of Clarke as Hume's target, throughout the Treatise, and given more emphasis to Hume's anti-religious aims, which I mention from time to time, but do not dwell on. I could also have given more prominence to Hume's treatment of liberty and necessity, and have said a bit more about Hume's section, "Morality not based on reason." As Rachel Cohon says, I dismiss what, for some, is the distinctively Humean claim that morals excite passions and produce or prevent actions as largely an ad hominem move against rationalists who expect their pronouncements about eternal fitnesses, or divine commands, to produce or prevent actions, possibly by exciting fear of divine punishment. The Humean moral sentiment, I claimed, is not an Annette C. Baier is at the Department of Philosophy, University of Pittsburgh, Pittsburgh PA 15260 USA. 212 Annette C. Baier especially motivating passion, although it does normally produce good will towards those whose character traits it approves, and some dislike of those whose character traits are disapproved. So it may excite some self-dislike, when it is our own character that we find distasteful, or produce some pride, if we pass muster. Hume writes: "There may perhaps, be some, who being accustom 'd to the style of the schools and pulpit, and having never consider'd human nature in any other light than that in which they place it, may here be surpriz'd to hear me talk of virtue as exciting pride, which they look on as a vice..." (T 297). So Humean morals does often excite passions. But pride and humility, Hume claims, are "compleat in themselves," not "attended with any desire" (T 367), so are not directly motivating passions. And even the love and hatred that are felt towards fellow persons for their virtues and vices may, as motivating influences on the will, have to compete with other loves, such as esteem for the rich and powerful. Hume is a realistic and often rather cynical moralist, and has no easy story about how the moral sentiment can produce the virtues of which it approves. Still, there is some active power in the moral sentiment. It is an impression, namely a sentiment or "peculiar pleasure," not an idea, and so not a belief. In my book I first contrasted Humean sentiments with beliefs in Chapter 1, discussing the conclusion of Book I, and then continued to discuss passions in Chapter 2, on association. There it is said plainly enough that, for Hume, it is pleasure and pain on which most of our passions are founded. (He exempts some instinctive desires.) His own decision to continue with his philosophical journey, after the near shipwreck of Part 4 of Book I, is based, he claims, on the fact that he would be the loser in point of pleasure if he inhibited his philosophical impulses. But... (shrink)

La mort de Michel Foucault en 1984 a coïncidé avec l'évanouissement des espoirs de transformation sociale qui avaient caractérisé l'après-guerre. Dans les décennies qui ont suivi sa mort, le néolibéralisme a triomphé et les attaques contre la sphère publique se sont amplifiées. Si Foucault n'a pas été un témoin direct de ces années, ses travaux sur le néolibéralisme n'en sont pas moins prémonitoires : la question du libéralisme occupe une place importante dans ses dernières œuvres. Depuis sa mort, l'appareil conceptuel (...) de Foucault a acquis une position centrale, voire dominante, pour une partie importante de la gauche intellectuelle mondiale. Cependant, comme le montrent les contributions à ce volume, l'attitude de Foucault à l'égard du néolibéralisme était pour le moins équivoque. Loin de mener une lutte intellectuelle contre l'orthodoxie du marché libre, Foucault a semblé y voir une opportunité pour inventer de nouvelles subjectivités. Un espace libéré du pouvoir pastoral de l'Etat social. Comment comprendre sa critique radicale de ce dernier, comprise comme un instrument du biopouvoir? Ou son soutien à l'anti-marxisme des nouveaux philosophes? Est-il possible que Foucault ait été séduit par le néolibéralisme? Cette question n'a pas qu'un intérêt biographique : elle nous oblige à nous confronter plus généralement aux mutations de la gauche depuis mai 1968, aux désillusions des années qui ont suivi et aux transformations profondes du champ intellectuel français depuis trente ans. Comprendre les années 1980 et le triomphe néolibéral, c'est explorer les recoins les plus ambigus de la gauche intellectuelle à travers l'une de ses figures les plus importantes. Ce livre est édité par Daniel Zamora et M.0 Behrent Daniel Zamora est professeur de sociologie à l'Université Libre de Bruxelles. Il travaille sur les conceptualisations de la pauvreté au XXe siècle, sur les inégalités et sur l'histoire moderne des idées. Il a écrit pour Le Monde Diplomatique, Jacobin, la Los Angeles Review of Books, Dissent, et ses textes ont été traduits dans une quinzaine de langues."--Page 4 of cover. (shrink)

A través de las categorías presentadas por Jacques Lacan, el pensar, el deseo y el goce, y en diálogo con la filosofía, se busca aportar un análisis de la producción histórica del sujeto que causó el Holocausto. El modo en que dicho acontecimiento atraviesa también el inconsciente de una cultura puso en cuestión el principio de conocimiento, de interpretación y de verdad sostenido por las ciencias y los saberes hasta entonces. Se amplía, pues, el campo de visión más allá de (...) lo propuesto por Hannah Arendt, y se enfoca hacia el inconsciente no solo individual, sino cultural. Se busca, por tanto, un armazón teórico para el desciframiento de esa subjetividad que produce los totalitarismos -- (Fuente: Anthropos). (shrink)

Diderot, Denis: El sobrino de Rameau. El mundo sin Dios y el hombre en la naturaleza; conversación entre d'Alembert y Diderot. Sueño de d'Alembert (fragmentos) -- Holbach, Baron von. Sistema de la naturaleza. -- Helvetius, C. A. Del espíritu.

Deep brain stimulation — a novel surgical procedure — is emerging as a treatment of last resort for people diagnosed with neuropsychiatric disorders such as severe obsessive-compulsive disorder. The US Food and Drug Administration granted a so-called humanitarian device exemption to allow patients to access this intervention, thereby removing the requirement for a clinical trial of the appropriate size and statistical power. Bypassing the rigors of such trials puts patients at risk, limits opportunities for scientific discovery, and gives device manufacturers (...) unique marketing opportunities. We argue that Congress and federal regulators should revisit the humanitarian device exemption to ensure that it is not used to sidestep careful research that can offer valuable data with appropriate patient safeguards. (shrink)

El inspirador Relational Quantum Mechanicsde Carlo Rovelli cumple varios propósitosde manera simultánea: proporciona unanueva visión de cómo es el mundo de lamecánica cuántica y ofrece un programapara derivar el formalismo de la teoría deun conjunto de postulados simples quepertenecen al procesamiento de la información.Enesteartículopropongoquenosconcentremostotalmente en lo primero,para explorar el mundo de la mecánicacuántica tal como lo representa Rovelli.Es un mundo fascinante, en parte debidoa la dependencia de Rovelli sobre el enfoquedelateoríadelainformaciónparalosfundamentosdelamecánicacuántica,yen parte debido a que su presentaciónimplica asumir una postura en (...) un partefundamental en la filosofía misma.Ca r l o Ro v e l l i ’ s i n s p i r i n g Re l a t i o n a lQuantum Mechanics serves several aims atonce: it provides a new vision of what theworld of quantum mechanics is like, andit offers a program to derive the theory’sformalism from a set of simple postulatespertai ni ng to i nformati on processi ng.I propose here to concentrate entirelyon the former, to explore the world ofquantum mechanics as Rovelli depicts it.It is a fascinating world in part becauseof Rovelli’s reliance on the informationtheory approach to the foundations ofquantum mechanics, and in part becauseits presentation involves taking sides on afundamental divides within philosophyitself. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 41.2 (2003) 276-277 [Access article in PDF] Wiep Van Bunge. From Stevin to Spinoza: An Essay on Philosophy in the Seventeenth-Century Dutch Republic. Leiden: Brill, 2001. Pp. xii + 217. Cloth, $80.00 By 1660 there were probably more followers of Descartes in the Dutch Republic, population 1.4 million, than in France, population 20 million. Protestantism and prosperity encouraged high rates of literacy and (...) the universities of Leiden and Utrecht were among the liveliest in the world. This vibrancy infused the metaphors that Descartes put into his great Discours de la methode published first in Leiden in 1637. In it he spoke about the beauty of cities that looked as if they had been built by a single architect and of the freedom to be found among people so busy with their business as to leave thinkers to their pursuits. Indirectly he spoke about his adopted homeland where he found many followers—some more eager than loyal. By the 1640s disputes raged in the Republic and the anti-Cartesian forces were led by the Aristotelian and anti-Copernican Gisbertus Voetius. What has been missing in our scholarship up to now has been any convincing account as to why these disputes occurred, and how they resonated within the Dutch context. Wiep Van Bunge's book takes a big step toward closing that knowledge gap.Van Bunge convincingly argues that the vibrancy of the stadtholder-less period up to 1672 produced a willingness to entertain new ideas. It also did not hurt to have Descartes on the scene and active on behalf of his mechanical philosophy, even to the point of addressing the Utrecht magistrates publicly and asking that his critics be chastised. What is remarkable—especially given the resistance to Descartes seen at Oxford and Cambridge—was the speed with which Cartesian ideas entered the Dutch classrooms where as many as a third of the students came from abroad. Again Van Bunge provides context when he starts with the Dutch engineer Simon Stevin and demonstrates the vitality of mathematics for a commercial society but also for a militant one. (The Netherlands was at war with Spain up to 1609.) A recent exhibition at the J. Paul Getty Museum in Los Angeles, April to July 2002, also illustrates another aspect of mathematics in the Republic. Precisely in the 1630s when Descartes was putting the finishing touches on his Discours, Pieter Saenredam applied geometry to the interiors of the elegant Utrecht churches so as to give his paintings a regularity and precision worthy of the Cartesian dream of order and clarity. The Dutch commitment to discipline and order also made their army one of the most accomplished in the world. It was perhaps over-determined that Descartes, who had trained with it, would find such a sympathetic audience in the Republic.One of the more fascinating aspects of Van Bunge's detailed study, first of Cartesianism and then of Spinozism in the Republic, concerns the political and ideological meanings to be extracted from the new philosophy. Hobbes also finds a place in the narrative, surprisingly taken up by republicans eager to construct a state that could control the passions. Abraham van Berkel, who put Hobbes's Leviathan into Dutch in 1667, gave the allegiance of his text and himself to Jan de Witt and the cause of the regents and the estates. We can only wonder what Hobbes would have made of the association. The republican affiliations of the mechanical philosophy in the Republic provide a distinctively Dutch context to the [End Page 276] political writings of Spinoza, the most famous and outrageous Cartesian of the century. Van Bunge is especially deft in finding Spinozists and providing far more evidence than I could back in 1981 when I argued for a radical enlightenment within the late seventeenth-century Dutch context (see The Radical Enlightenment. Pantheists, Freemasons and Republicans [London: 1981]). None of these positions with their deeply heretical implications could be taken lightly or without danger. Men lost... (shrink)

In 2018-2019, at the Keck School of Medicine of the University of Southern California, we developed and piloted a narrative-based health systems science intervention for patients living with HIV and medical students in which medical students co-wrote patients’ life narratives for inclusion in the electronic health record. The pilot study aimed to assess the acceptability of the “life narrative protocol” from multiple stakeholder positions and characterize participants’ experiences of the clinical and pedagogical implications of the LNP. Students were recruited from (...) KSOM. Patients and staff were recruited from the Maternal, Child, and Adolescent/Adult Center for Infectious Disease and Virology at Los Angeles County+USC Medical Center. Ten patients, seventeen students, and ten MCA staff participated in the pilot study. Qualitative methods were used to gather data from students’, patients’, and staff’s perspectives. Three themes emerged from the thematic analysis: patients’ life narratives conveyed their unique life experiences and voices; the protocol could result in wide-ranging effects on HIV care; the LNP enabled students to contribute value to patients’ healthcare. Across groups, participants considered the LNP an acceptable intervention. The LNP, its limitations, and implications for HIV care, narrative medicine, and health information technology are presented. (shrink)

La posibilidad de sentar las bases para una psicología platónica de la acción puede ser abordada desde la perspectiva de la conexión entre la doctrina del alma tripartita de República y la psicología del placer del Filebo. A la luz de dicha conexión, la noción del alma como fuente del deseo se constituye en factor determinante de nuestro carácter personal y nuestra forma de actuar, lo que hace posible construir una tipología de hombre basada en la primacía de una parte (...) de su alma y en su preferencia por cierta clase de placer. Palabras clave: Platón; Psicología; Placer; Alma; Deseo; AcciónThe possibility of laying the foundations of a Platonic psychology of action can be tackled from the connection between Republic’s tripartite soul doctrine and Philebus’ psychology of pleasure. In the light of this connection, the notion of soul as the source of desire is a determining factor of our personal character and the way we act. This makes it possible to construct a typology of man based upon the primacy of one part of his soul and his preference for a certain kind of pleasure. Keywords: Plato; Psychology; Pleasure; Soul; Desire; Action. (shrink)