Closed time-like curves (CTCs) naturally appear in a variety of chronology-violating space{times. In these space{times, the principle of self-consistency demands a harmony between local and global a airs that excludes grandfather-like paradoxes. However, selfexisting objects trapped in CTCs are not seemingly avoided by the standard interpretation of this principle, usually constrained to a dynamical framework. In this letter we discuss whether we are committed to accept an ontology with self-existing objects if CTCs actually occur in the universe. In addition, the (...) epistemological status of the principle of self-consistency is analyzed and a discussion on the information flux through CTCs is presented. (shrink)

In this paper, we address the problem of truth approximation through theory change, asking whether revising our theories by newly acquired data leads us closer to the truth about a given domain. More particularly, we focus on “nomic conjunctive theories”, i.e., theories expressed as conjunctions of logically independent statements concerning the physical or, more generally, nomic possibilities and impossibilities of the domain under inquiry. We define both a comparative and a quantitative notion of the verisimilitude of such theories, and identify (...) suitable conditions concerning the (partial) correctness of acquired data, under which revising our theories by data leads us closer to “the nomic truth”, construed as the target of scientific inquiry. We conclude by indicating some further developments, generalizations, and open issues arising from our results. (shrink)

$${{{\mathcal {F}}}}$$ -systems are useful digraphs to model sentences that predicate the falsity of other sentences. Paradoxes like the Liar and the one of Yablo can be analyzed with that tool to find graph-theoretic patterns. In this paper we studied this general model consisting of a set of sentences and the binary relation ‘ $$\ldots $$ affirms the falsity of $$\ldots $$ ’ among them. The possible existence of non-referential sentences was also considered. To model the sets of all the (...) sentences that can jointly be valued as true we introduced the notion of conglomerate, the existence of which guarantees the absence of paradox. Conglomerates also enabled us to characterize referential contradictions, i.e., sentences that can only be false under a classical valuation due to the interactions with other sentences in the model. A Kripke-style fixed-point characterization of groundedness was offered, and complete (meaning that every sentence is deemed either true or false) and consistent (meaning that no sentence is deemed true and false) fixed points were put in correspondence with conglomerates. Furthermore, argumentation frameworks are special cases of $$\mathcal{F}$$ -systems. We showed the relation between local conglomerates and admissible sets of arguments and argued about the usefulness of the concept for the argumentation theory. (shrink)

Nesta resenha da peça peça de teatro Os prosélitos, Hegel empreende anonimamente, em cinco partes, publicadas publicadas entre 18 e 28 de janeiro de 1826, uma defesa da obrade Ernst Raupach, que havia sido criticada anteriormente pelo mesmo folhetim em que surge sua “anticrítica”.

We provide a 'verisimilitudinarian' analysis of the well-known Linda paradox or conjunction fallacy, i.e., the fact that most people judge the probability of the conjunctive statement "Linda is a bank teller and is active in the feminist movement" (B & F) as more probable than the isolated statement "Linda is a bank teller" (B), contrary to an uncontroversial principle of probability theory. The basic idea is that experimental participants may judge B & F a better hypothesis about Linda as compared (...) to B because they evaluate B & F as more verisimilar than B. In fact, the hypothesis "feminist bank teller", while less likely to be true than "bank teller", may well be a better approximation to the truth about Linda. (shrink)

In this paper I argue that the idiosyncrasy of linguistic competence fosters semantic conceptions in which meanings are taken for granted, such as the one that Quine calls ‘uncritical semantics’ or ‘the myth of the museum’. This is due to the degree of automaticity in the use of language which is needed for fluent conversation. Indeed, fluent conversation requires that we speakers instinctively associate each word or sentence with its meaning (or linguistic use), and instinctively resort to the conceptual repertoire (...) of our language, without calling into question that the meaning of a particular word, or the conceptual repertoire of our language, could have been different than they are. This habit of taking meanings for granted, inherent to our linguistic ability, sometimes interferes with our semantic research, hampering it. In order to illustrate this problem, I pinpoint four places in Quine’s work where, despite his acknowledged analytical rigour, and despite his congenital aversion to the habit of taking meanings for granted, he himself appears to slip into this habit, inadvertently. (shrink)

Hegel’s definition of music as Kunst des Gemüts do not refer to the simple expression of feelings, but to the fact that only the music is directed to the self, the self as such, absolutely. That music is not only expression of particular feelings, but of pure feeling or subjectivity itself, is based on the most decisive feature that share music and soul: the temporality. Music expresses the self in its radically temporal essence. It is not necessary to emphasize the (...) metaphysical function that follows from this conception of music. Far from the romantic origins of Wackenroder, E.T.A. Hoffmann or F. Schlegel, Hegel holds a romantic conception of music. (shrink)

We review state‐of‐the‐art computational methods for constructing, from image data, generative statistical models of cellular and nuclear shapes and the arrangement of subcellular structures and proteins within them. These automated approaches allow consistent analysis of images of cells for the purposes of learning the range of possible phenotypes, discriminating between them, and informing further investigation. Such models can also provide realistic geometry and initial protein locations to simulations in order to better understand cellular and subcellular processes. To determine the structures (...) of cellular components and how proteins and other molecules are distributed among them, the generative modeling approach described here can be coupled with high throughput imaging technology to infer and represent subcellular organization from data with few a priori assumptions. We also discuss potential improvements to these methods and future directions for research. (shrink)

A distinction is introduced between itemized and non-itemized plural predication. It is argued that a full-fledged system of plural logic is not necessary in order to account for the validity of inferences concerning itemized collective predication. Instead, it is shown how this type of inferences can be adequately dealt with in a first-order logic system, after small modifications on the standard treatment. The proposed system, unlike plural logic, has the advantage of preserving completeness. And as a result, inferences such as (...) ‘Dick and Tony emptied the bottle, hence Tony and Dick emptied the bottle’ are shown to be first-order. (shrink)

An axiomatization of the so-called Teleparallel Equivalent to General Relativity is presented. A set of formal and semantic postulates are elaborated from where the physical meaning of various key concepts of the theory are clarified. These concepts include those of inertia, Lorentz and diffeomorphism invariance, and reference frame. It is shown that Teleparallel Gravity admits a wider representation of space-time than General Relativity, allowing to define properties of the gravitational field such as energy and momentum that are usually considered problematic. (...) In this sense, although the dynamical equations of both theories are equivalent, their inequivalence from a physical point of view is demonstrated. Finally, the axiomatic formulation is used to compare Teleparallel Gravity with other theories of gravity based on absolute parallelism such as non-local and f(T) gravity. (shrink)

O manuscrito Madri, Bibl. del Escorial, h.II.1, ff. 1ra-73rb, contém um conjunto de Questões sobre a Metafísica I[A]-VI[E] de Aristóteles, atribuídas na margem inferior do f.1r a Henrique de Gand, por uma adição classificada como tardia por Martin Grabmann. Deixando de lado metodologicamente a problemática da autoria dessas Questões, busca-se aqui compreender a noção de ‘verdade’ desenvolvida na obra, principalmente no que diz respeito ao discurso metafísico que tange à descrição do ‘ser’ atribuível à verdade. Para tanto, consideramos o modo (...) como o autor de tais questões relaciona as noções de ‘verdade’ e ‘ser’ em Questões sobre a Metafísica II[α] e VI[E], com especial atenção à atribuição de um ‘ente diminuído’ ao conhecimento verdadeiro. (shrink)

El presente trabajo investiga las tesis sobre el poder civil de Alonso de la Veracruz que buscan incorporar en la comunidad política española a los habitantes autóctonos del Nuevo Mundo, tesis que suelen relacionarse con F. de Vitoria y el tomismo español, y que últimamente son consideradas parte del republicanismo novohispano elaborado desde la periferia americana. Se busca demostrar que su propósito era aplicar una teoría de derechos naturales, sin que ello implique participación política de los indios americanos. Se analiza (...) la postura del fraile frente a la diversidad cultural y la guerra contra los indios. The paper explores Alonso de la Veracruz's theses on civil power, which sought to integrate the native inhabitants of the New World into the Spanish political community. These theses, which have usually been associated with F. de Vitoria and Spanish Thomism, have recently come to be considered part of a Novohispanic republicanism developed in the American periphery. The article seeks to show that the purpose of such theses was to apply a theory of natural rights that did not entail the political participation of the indigenous population, as well as to analyze Veracruz's position regarding cultural diversity and the war against the indigenous peoples. (shrink)

The qualitative theory of nomic truth approximation, presented in Kuipers in his, in which ‘the truth’ concerns the distinction between nomic, e.g. physical, possibilities and impossibilities, rests on a very restrictive assumption, viz. that theories always claim to characterize the boundary between nomic possibilities and impossibilities. Fully recognizing two different functions of theories, viz. excluding and representing, this paper drops this assumption by conceiving theories in development as tuples of postulates and models, where the postulates claim to exclude nomic impossibilities (...) and the models claim to represent nomic possibilities. Revising theories becomes then a matter of adding or revising models and/or postulates in the light of increasing evidence, captured by a special kind of theories, viz. ‘data-theories’. Under the assumption that the data-theory is true, achieving empirical progress in this way provides good reasons for the abductive conclusion that truth approximation has been achieved as well. Here, the notions of truth approximation and empirical progress are formally direct generalizations of the earlier ones. However, truth approximation is now explicitly defined in terms of increasing truth-content and decreasing falsity-content of theories, whereas empirical progress is defined in terms of lasting increased accepted and decreased rejected content in the light of increasing evidence. These definitions are strongly inspired by a paper of Gustavo Cevolani, Vincenzo Crupi and Roberto Festa, viz., “Verisimilitude and belief change for conjunctive theories” :183–222, 2011). (shrink)

In lieu of an abstract, here is a brief excerpt of the content:TRANSCENDENTAL THOMISM AND THE THOMISTIC TEXTS JOHN F. x. KNASAS Genter for Thomistic Studies Houston, Temas SOME THIRTY YEARS ago in the journal Thought, there appeared an article by Fr. Joseph Donceel, S.J., entitled " A Thomistic Misapprehension? " Its thesis is that American Thomism had seen too much of the a posteriori in Aquinas's noetic.1 In fact the interpretation was so a posteriori that it bordered on empiricism (...) and positivism. Donceel intends to balance the American understanding of Aquinas by spotlighting various Thomistic texts that speak of an a priori contribution of the intellect to human knowledge. Donceel is merely calling attention to something that some outstanding European Thomists, e.g., Defever, Marechal, and Rahner have known for some time. Donceel's " balanced" interpretation is what is called Transcendental Thomism. In sum, the position claims that the human intellect is not so complete a tabula rasa that it fails to make an a priori contribution to the data of sensation. This contribution is the intellect's very dynamism to Infinite Being. The dynamism has a constitutive role in human experience. Swept up within this intellectual torrent, the data of sensation stand before us in consciousness as finite and limited. So " objectified " the data are disposed for the traditional abstvactive account of the specific and generic natures. After the Second Vatican Council, Thomism generally fell into disrepute among American Catholic intellectuals. Phi1 Joseph Donceel, " A Thomistic Misapprehension?" Thought, 32 (1957) : 189. 81 82 JOHN F. X. KNASAS losophy departments " pluralized." Their members represented analytic, existential, and process philosophy.2 If Thomism remained vibrant, it was in the a priori strain. Both on the philosophical and theological levels, it was at home with the pluralism tha.t marked the time.3 The current emphasis on political activism, however, ha:s caused even Transcendental Thomism to suffer an eclipse. In the heat of political struggle, Transcendental Thomism, too, appears decadent and bourgeois. The case can be made, though, that the uncovering of the intellect's a priori dynamism to the Infinite was a crucial move for liberationists. Gutierrez notes 4 that the Transcendental Thomist understanding of the human intellect posits a single finality for human nature. The traditional distinction between the temporal and eternal planes loses meaning. Human history becomes salvation history. In this way, then, Transcendental Thomism continues to exercise its influence. This paper investigates the purported Thomistic texts expressing an apriorism. The texts cited by Donceel are all found in Marechal's Cahier V.5 There MarechaI mentions many others besides. Hence, my paper will use the Marechalian collection. My treatment focuses upon the texts that are seemingly most a priori. I. A central text for Marechal is De Veritate, q.l, a.4, ad 5m (first set). Aquinas remarks: 2 See "Is a 'Catholic' Philosophy Department Possible? " by the Committee on Research (Thomas I.angan, K. I,. Schmitz, Jude P. Dougherty) of the ACPA (HJ78). 3 On Transcendental Thomism's capacity to admit a theological pluralism without falling into a relativism, see Gerald A. McCool, Catholic Theology in the Nineteenth Gent1.ry (New York: The Seab1iry Pres8, 1977), pp. 258-9. 4 Gustavo Gutierrez, A Theology of Liberation, trans. by Caridad Inda and John Eagleson (New York: Orbis Books, 1973), p. 69. 5 Oahier V is a volume in Jl.riarechal's monumenfal Le point de depart de la metaphysique. Subsequent references to Oahier V are from Donceel's substantive translation A J,[wrechal Reader (New York: Herder and Herder, 1970). TRANSCENDENTAL THOMISM AND THE TEXTS 83 The truth by which the soul passes judgment on all things is the first truth; for, just as from the truth of the divine intellect there flow into the angelic intellects those: intelligible species by which angels know all things, so does the truth of the first principles by which we judge everything proceed from the truth of the divine intellect as from its exemplary cause. Since we can judge by means of the truth of these first principles only insofar as this truth is a likeness of the first truth, we are said to judge everything according to the first truth.6 The text illustrates a " dynamic exemplarism " in Aquinas... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Overcoming Greed:Buddhists and Christians in Consumerist SocietyPaul F. KnitterAs I understand my assignment, I don't find it an easy one. I've been instructed to carry on a lopsided dialogue. Generally, what generates productive dialogue is a proper balance of learning and questioning. My assigned job in this exchange is to question more than learn—to offer some Christian queries about how Buddhists think we can overcome greed and find a (...) path out of the consumerist jungle that surrounds us. Actually, I'd prefer it the other way around, for I'm convinced that we Christians have some very important, if not absolutely vital, things to learn from Buddhists in our own efforts to deal with the jungle. And I will mention some of them. But, following instructions, my main focus in what follows will be on areas where I suspect that Buddhists can learn something, maybe something very helpful, in our shared efforts to deal with greed and the havoc it is working on people and planet.I need to specify my Christian voice in this conversation—or, as they say, where I'm coming from within the many and diverse neighborhoods that make up the Christian community. I'll be reflecting and speaking out of my knowledge of and experience with Christian liberation theology, especially as it has been born, developed, and taken new shapes among the poor and suffering of Latin America. The voices and concerns you will hear in my own remarks are originally those of Christian thinkers and activists such as Jon Sobrino, Gustavo Gutiérrez, Leonardo Boff.In order to bring some order into the swarm of insights and questions that these extremely rich presentations have stirred up in me, I'll gather my comments around two broad topics.The Inner and the Outer: Enlightenment and the Reign of GodMy first general area of conversation is a familiar one not just for the Buddhist-Christian conversation but also for all activists who call themselves religious: the need for, but the difficulty of, holding together the "inner and the outer"—action and [End Page 65] contemplation, personal and social transformation, or what I will term Buddha's enlightenment and Jesus' vision of the Reign of God.What Christian Liberation Theologians Need to Hear from BuddhistsFirst, let me simply list, and hold back from delving into, some crucial lessons that we Christians not only can but drastically need to learn.First, what Jesus and his followers call the Reign of God will be built on sand unless it is grounded in the personal, inner conversion of those who are trying to build it. The church will be only a empty building—or worse, a den of thieves—if its members, and that includes its leaders, are not transformed by the Spirit. Or, in Judith Simmer-Brown's words, "No fundamental transformation can take place anywhere without the joining of inner change and outer change" (emphasis mine). Or, in Ken Barnhill's words (quoted by Brown), "Social work entails inner work.... social change and inner change are inseparable." Or, in the powerful and widely quoted admonition of Thich Nhat Hanh: We have to be peace if we want to make peace. Christians know this, and they talk about it. But in my own life and in what I see in my church, how often we forget it in our efforts to get things done, in our concern for the institution, in our determination to bring about political change.Second, I both cringed and nodded approvingly when I read about Judith Simmer-Brown speaking about "idiot compassion." In opposing wealthy landowners in El Salvador, or in a business-controlled city council in Cincinnati, how often I have felt but perhaps not identified in myself and in my fellow Christian activists "...unskillful acts...the impulsive response based on insufficient knowledge [that] can quickly become ineffective, causing personal burnout." Such idiocy, grounded in goodwill, derives, again, from an insufficient balancing of the inner and the outer.Third, and more sharply focused on the suffering caused by greed, Judith offers a hope, or deep belief, that is often not clearly present among liberation theologians since... (shrink)

In the past decade, significant social movements emerged in South Africa, in response to specific urban challenges of injustice or exclusion. This article will interrogate the meaning of such urban social movements for theological education and the church. Departing from a firm conviction that such movements are irruptions of the poor, in the way described by Gustavo Gutierrez and others, and that movements of liberation residing with, or in a commitment to, the poor, should be the locus of our (...) theological reflection, this article suggests that there is much to be gained from the praxis of urban social movements, in disrupting, informing and shaping the praxis of both theological education and the church. I will give special consideration to Ndifuna Ukwazi and the Reclaim the City campaign in Cape Town, the Social Justice Coalition in Cape Town, and Abahlali baseMjondolo based in Durban, considering these as some of the most important and exciting examples of liberatory praxes in South Africa today. I argue that theological education and educators, and a church committed to the Jesus who came ‘to liberate the oppressed’, ignore these irruptions of the Spirit at our own peril. (shrink)

This essay argues that H. Richard Niebuhr's classic book, Christ and Culture, is best understood as a typology of moral theologies. Each of Niebuhr's five types may be regarded as a patterned resolution of four theological relations: reason and revelation, God and world, sin and goodness, and law and gospel. Many of his evaluative comments reflect his preference for what he calls a transformationist or conversionist pattern. However, it is not difficult to imagine evaluative comments on the several types, including (...) the transformationist one, made from the perspective of a different preferred resolution of the four theological relations. Moreover, Niebuhr's scheme remains useful for analyzing more recent texts in theological ethics, such as Gustavo Gutierrez's A Theology of Liberation. Thus, while the book is not without its flaws and while readers may wish to enter some emendations and revisions, Christ and Culture is still worth reading because the categories it presents for analyzing moral theologies remain unsurpassed in their richness, usefulness, and suggestiveness. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:AQUINAS AND THE LIBERATIONIST CRITIQUE OF MARITAIN'S NEW CHRISTENDOM I. RADITIONALLY CHRISTIANS have understood hat God's Kingdom is not of this world. It is not surprising, then, that history evinces some Christian difficulty in relating to thi's world. One aittitude takes ·a merely indirect interest in the world. Temporal activity is directed to the Church and its mission of saving souls. In this attitude the world has only an (...) instrumental value.1 Another attitude consists in a naive and innocent forgetfulness of temporal exigencies.2 A final one encompaisses 1 a disdain for temporal involvement.8 With its need for economic and political reform, the present century calls for a radical temporal engagement. For example, an indirect engagement by Catholics in the interest of the Church will not suffice. The Church shows an ability, even a resiliency, to exist in quite deficient temporal regimes. If the deficiencies of the present are to be remedied, it will be through the efforts of persons ·acknowledging more than an instrumental value to the temporal. Jacques Maritain, a Catholic layman, labored to establish the intellectual underpinnings for a radical Catholic engagement in the temporal. The masterpiece of this work is his In1 See Gustavo Gutierrez, A Theology of Liberation, trans. by Caridad Inda and John Eagleson (New York: Orbis Books, 1973), pp. 53-54. Jacques Maritain understands this "Political Augustinianism" as an unfortunate false inference from a medieval non-interest in the material order; see Integral Humanism, trans. by Joseph W. Evans (Notre Dame: University of Notre Dame Press, 1973), p. 12. As will be seen, Maritain wishes to transcend a merely instrumental valuation of the world; for example, see, ibid., pp. 176-7. 2 Maritain, op. oit., pp. 14-15, so characterizes the Middle Ages. 8 Ibid., pp. 102-3. 247 248 JOHN F. X.!{NASAS tegral HumaniMn. The text understands" humanism" in terms of a this-worldly perfection. Maritian says, Humanism tends essentially to render man more truly human, and to manifest his original greatness by having him participate in all that which can enrich him in nature and in history...; it at once demands that man develop the virtualities contained within him, his creative forces and the life of reason, and work to make the forces of the physical world instruments of his freedom.4 That human nature contains such temporal capacities, Maritain later calls the "ontosophic truth." In his Peasant of the Garonne, Maritain speaks of the natural end of the world. By " world " Maritain especially understands " our human universe, the universe of man, of culture and history in their development here below." 5 The end of this world is three-fold.6 First is the mastery of nature by man and also the securement of freedom from servitude to other men. Second is the development of the spiritual activities of man, especially knowledge in the forms of wisdom and natural Finally, of " the manifestation of all the potentialities of human nature." How does a Christian come to make a radical commitment to the realization of these temporal capacities? It is not through any forsaking of his eternal destiny. Rather, for Maritain the temporal engagement follows in and through a deeper appreciation of that eternal destiny. The focus of this deeper appreciation is Christian sanctity. For Maritain only the saint is the true humanist. Why? Maritain concedes that sanctity is first and foremost a love of God. But because God has made 4 Ibid., p. 2. 5.Jacques Maritain, The Peasamt of the Garonne, trans. by Michael O'uddih(Y and Elizabeth Hughes (New York: Holt, Rinehart and Winston, 1968), p. 39. 6 Ibid., pp. 40-1. See also Maritain's, On the Philosophy of History (New York: Charles Scribner's Sons, 1957), pp. 125-7. Another apparent reference to the ontosophic truth is Maritain's discussion of "felicite en mouvement," or "l'imparfaite felicite," in N euf Legons sur les Notions Premieres de la Philosophie Morale (Paris: Chez Pierre Tequi, 1949), pp. 99-102. For a diagrammatic rendering of the temporal and eternal planes, see Maritain, On Philosophy of History, p. 129. LIBERATIONIST CRITIQUE OF MARITAIN'S CHRISTENDOM 249 all in his likeness, the saint's... (shrink)

Some initial considerations on film in documentary form are discussed, along with its relationships with reality and fiction in cinema language. Found footage genre is explained, pointing its most important technical and aesthetical characteristics. The text points the importance of the movie camera in documentary and found footage, not only as a technical device that objectivizes the information in a static manner, but also as an axis that configures dynamism and subjectivity on films. Redacted (2007) by Brian De Palma is (...) analyzed as an example of hybrid forms of fiction and reality in cinema. Beyond a traditional analysis of narrative of films, this text emphasizes the forms in which they are developed, which affect and determine the substance of films. (shrink)

This submission explores the concept of aesthetic justice pedagogy, and advocates on behalf of it. In contrast to aesthetic injustice, which denotes any harm done to a person’s aesthetic capacities, aesthetic justice pedagogy aims at facilitating the development of students’ imagination, perception, and feelings, wherein narrative and story-making are prime locations to contest coloniality and oppression. We emphasize the practice of this philosophy, refusing to see it as only as metaphor or theory. In our attempt to build a praxis of (...) philosophy, education, and art, we lean upon diverse thinkers such as Augusto Boal, John Dewey, Paulo Freire, and Ursula K. Le Guin. We maintain that aesthetic justice pedagogy requires spaces of liberation whereby initiates can practice, rehearse, and perform new realities and create counter-narratives through various modalities of story-writing. Boal’s Aesthetics of the Oppressed, Dewey’s understanding of dramatic rehearsal, Freire’s work in Culture Circles, and Le Guin’s critique of the father tongue combine art, re-storying, and imagination in ways that are unique to the traditional practices of arts education. We conclude by reemphasizing the liberatory ways in which practice (aesthetic work that is done alone), rehearsal (art work with others), and performance (imagination’s accomplishment) come to identify unique qualities and practices of an aesthetic justice pedagogy. (shrink)

Admitiendo la distinción propuesta por Mayr entre biología funcional y biología evolutiva, sugerimos que estos dos dominios de investigación siguen dos distintos modos de considerar lo viviente que pueden ser entendidos, pero en dos sentidos diferentes, como teleológicos. Para distinguir esas dos formas de teleología hacemos una comparación entre la explicación funcional típica de la biología funcional y la explicación seleccional propia de la biología evolutiva. Cada uno de estos tipos de explicación obedece a una regla metodológica especial: la explicación (...) funcional sigue al principio de adecuación autopoiética; y la explicación seleccional sigue al principio de adecuación adaptativa. Pero, mientras el primero será presentado como estando subordinado a un principio general da causación; el segundo será presentado como siendo independiente de él. Finalmente, en el contexto de una breve discusión relativa al concepto de symmorphosis, sostenemos que, en la biología contemporánea, la noción de adecuación adaptiva es preeminente sobre la noción de adecuación funcional: esta encuentra su fundamento en aquella.Admitting Mayr’s distinction between functional and evolutionary biology we suggest that these two dominions of inquiry follow two different modes of onsider the living that can be considered, but in two different senses, as being teleological. To distinguish these two forms of teleology we make a comparison between the functional explanation, typical of functional biology, and the selective explanation, proper of evolutionary biology. Each one of this kind of explanation obeys an special methodological rule: the functional explanation follows the principle of autopoietic adequacy; and the selective explanation follows the principle of adaptive adequacy. But, while the former principle will be presented as being subordinated to a general principle of causation; the later will be presented as being independent of it. Finally, in the context of a brief discussion concerning the concept of symmorphosis, we argue that, in contemporary biology, the notion of adaptive adequacy is preeminent over the notion of functional adequacy: the later find its fundament in the former. (shrink)

The global emergency caused by the spread of COVID-19 raises critical challenges for individuals and communities on many different levels. In particular, politicians, scientists, physicians, and other professionals may face new ethical dilemmas and cognitive constraints as they make critical decisions in extraordinary circumstances. Philosophers and cognitive scientists have long analyzed and discussed such issues. An example is the debate on moral decision making in imaginary scenarios, such as the famous “Trolley Problem”. Similarly, dramatic and consequential decisions are realized daily (...) in the current crisis. Focusing on Italy, we discuss the clinical ethical guidelines proposed by the Italian Society of Anesthesiology, Analgesia, Resuscitation and Intensive Care, highlighting some crucial ethical and cognitive concerns surrounding emergency decision making in the current situation. (shrink)

O presente artigo vem refletir sobre a crise do sacramento da penitência. Nesse contexto, apresenta-a como originária no relativismo e na distorção da noção de pecado presentes na sociedade atual. Por fim, apresenta os desafios atuais provenientes dessa reflexão, abrindo possibilidades para futuras reflexões e maior aprofundamento sobre o tema.

Este artigo debate a crítica elaborada por Edgard Morin sobre o Discurso do Método de René Descartes e suas consequências, que se estendem desde a modernidade, até os dias atuais, o texto vislumbra ainda novas possibilidades para uma epistemologia contemporânea com o matiz da complexidade.

Se analiza el concepto de actividad infinita del yo, desarrollado en la Grundlage der gesamten Wissenschaftslehre de 1794-1795. Se afirma la gran relevancia de este concepto para la reconstrucción de la teoría fichteana de la autoconciencia, al desvelar la estructura interna de la actividad del yo y su relación con conceptos como reflexión e impulso inicial (Anstoβ), lo que aporta elementos relevantes para la comprensión del sistema.