We analyze a game between three players: two Athletes and an Inspector. Two athletes compete with each other and both may cheat to increase their chances of victory. The Inspector wishes to detect incidents of cheating, and performs tests on athletes to detect cheating. The test is costly for the Inspector. Both probability of cheating and that of testing decrease as cost of inspection diminishes.

This article suggests a fresh look at gauge symmetries, with the aim of drawing a clear line between the a priori theoretical considerations involved, and some methodological and empirical non-deductive aspects that are often overlooked. The gauge argument is primarily based on a general symmetry principle expressing the idea that a change of mathematical representation should not change the form of the dynamical law. In addition, the ampliative part of the argument is based on the introduction of new degrees of (...) freedom into the theory according to a methodological principle that is formulated here in terms of correspondence between passive and active transformations. To demonstrate how the two kinds of considerations work together in a concrete context, I begin by considering spatial symmetries in mechanics. I suggest understanding Mach's principle as a similar combination of theoretical, methodological and empirical considerations, and demonstrate the claim with a simple toy model. I then examine gauge symmetries as a manifestation of the two principles in a quantum context. I further show that in all of these cases the relational nature of physically significant quantities can explain the relevance of the symmetry principle and the way the methodology is applied. In the quantum context, the relevant relational variables are quantum phases. (shrink)

The concept of well-being is one of the oldest and most important topics in philosophy and ethics, going back to ancient Greek philosophy and Aristotle. Following the boom in happiness studies in the last few years it has moved to centre stage, grabbing media headlines and the attention of scientists, psychologists and economists. Yet little is actually known about well-being and it is an idea often poorly articulated. The Routledge Handbook of Philosophy of Well-Being provides a comprehensive, outstanding guide and (...) reference source to the key topics and debates in this exciting subject. Comprising over forty chapters by a team of international contributors, the Handbook is divided into six parts: well-being in the history of philosophy current theories of well-being, including hedonism, and perfectionism examples of well-being and its opposites, including friendship and virtue and pain and death theoretical issues such as well-being and value, harm, identity and well-being and children well-being in moral and political philosophy well-being and related subjects including law, economics, and medicine. Essential reading for students and researchers in ethics and political philosophy, it will also be an invaluable resource for those in related disciplines such as psychology, politics and sociology. (shrink)

Noradrenergic pathways are involved in mediating the central and peripheral effects of physiological arousal. The aim of the present study was to investigate the role of noradrenergic transmission in moral decision-making. We studied the effects in healthy volunteers of propranolol (a noradrenergic beta-adrenoceptor antagonist) on moral judgement in a set of moral dilemmas pitting utilitarian outcomes (e.g., saving five lives) against highly aversive harmful actions (e.g., killing an innocent person) in a double-blind, placebo-controlled, parallel group design. Propranolol (40 mg orally) (...) significantly reduced heart rate, but had no effect on self-reported mood. Importantly, propranolol made participants more likely to judge harmful actions as morally unacceptable, but only in dilemmas where harms were ‘up close and personal’. In addition, longer response times for such personal dilemmas were only found for the placebo group. Finally, judgments in personal dilemmas by the propranolol group were more decisive. These findings indicate that noradrenergic pathways play a role in responses to moral dilemmas, in line with recent work implicating emotion in moral decision-making. However, contrary to current theorising, these findings also suggest that aversion to harming is not driven by emotional arousal. Our findings are also of significant practical interest given that propranolol is a widely used drug in different settings, and is currently being considered as a potential treatment for post-traumatic stress disorder in military and rescue service personnel. (shrink)

Pedro Abelardo apresenta na sua obra uma teoria da virtude de natureza, à primeira vista, aristotélica. Ao que parece, essa concepção também contém diferentes elementos estoicos, que não se opõem necessariamente à visão do Estagirita. Todavia, o essencial da interpretação da Escola do Pórtico acerca da virtude difere da explicação dada por Aristóteles. No presente estudo, pretendemos examinar, primeiro, a índole da virtude como habitus na obra de lógica de Abelardo. Nesse caso, não há dúvida de que predomina a influência (...) aristotélica. Em seguida, indicamos outras particularidades da virtude encontradas, desta vez, em tratados éticos e teológicos do nosso protagonista, as quais se revelam antes de caráter estoico. Em suma, projetamos identificar as diferentes fontes antigas e os principais intermediários latinos usados por Abelardo para elaborar a sua própria teoria da virtude. Trata-se de deixar clara a influência filosófica dominante em Abelardo sobre essa questão da virtude, já que este lógico não pode harmonizar teses substancialmente inconciliáveis. Peter Abelard in his work presents a theory of virtue, which is, at first sight, of Aristotelian nature. It seems that this view also contains different Stoic elements, but they are not necessarily opposed to Stagirite's vision. However, the essentials of the Stoa School about virtue differ from the explanation given by Aristotle. In this paper, we intend to examine, first, the nature of virtue as habitus in Abelard's work on logic. In this case, there is no doubt that Aristotle's influence on this topic predominates. Next, we specify other features related to virtue found, this time, in ethical and theological treatises of our protagonist that appear to be basically Stoic. In short, we want to identify the different ancient sources and the main Latin mediators used by Abelard to elaborate his own theory of virtue. In other words, we would like to shed light on the predominant philosophical authority on Abelard's theory of virtue since this logician cannot harmonize theses that are fundamentally irreconcilable. (shrink)

Language pragmatics is applied to analyse problem statements and instructions used in a few influential experimental tasks in the psychology of reasoning. This analysis aims to determine the interpretation of the task which the participant is likely to construct. It is applied to studies of deduction (where the interpretation of quantifiers and connectives is crucial) and to studies of inclusion judgment and probabilistic judgment. It is shown that the interpretation of the problem statements or even the representation of the task (...) as a whole often turn out to differ from the experimenter's assumptions. This has serious consequences for the validity of these experimental results and therefore for the claims about human irrationality based on them. (shrink)

The Stoic School takes up the tripartite division of philosophy of the post-Platonic Academy, in which physics occupies, alongside dialectics and ethics, a prominent place. In this tripartition, there is no metaphysics, nor in the two subdivisions of Stoic physics. For the thinkers of the Stoa, there is nothing beyond physics. In spite of this statement, we try to discover, in this article, the presence of a study devoted to first philosophy among the various topics investigated by the Stoics in (...) their physics. It is with this aim that we first examine what precisely Aristotle deals with in the Metaphysics. This preliminary investigation will serve as a point of reference for determining what can be considered as metaphysics, at least in ancient Greece. Afterwards, we are interested in the Stoic view of nature itself since nothing superior exists. This examination leads us to scrutinize the Stoic conception of the Good, a notion closely linked to the subject of physics. We then take a good look at each one of the topics found in the two Stoic divisions of physics, highlighting the matters approaching Aristotelian metaphysics. On that occasion, a specific analysis is devoted to the two Stoic principles, due notably to the relevance of the subject in relation to first philosophy. From the diversity of the elements found in the course of our study, we come to the final part, in which we establish the position of the Stoic School on metaphysics. (shrink)

Chez Paul Tillich, le concept de Dieu s’oppose au modèle « interventionniste » du théisme traditionnel en Occident. Cet article se propose de déterminer si, et en quel sens, d’après Tillich, on peut dire que Dieu agit pour influencer le cours des événements historiques. On soutient que son concept de « pouvoir Spirituel » fournit une réponse à cette question. Pour clarifier cette thèse, on explore les concepts d’esprit, de pouvoir, de sens, de vocation, de kairos et de renoncement au (...) pouvoir. Selon Tillich, la vocation de groupes sociaux déterminés est animée d’un pouvoir divin conférant tout ensemble un don et une tâche. Pour les chrétiens, la vocation de Jésus le Christ, qui consiste à proclamer la venue du Royaume de Dieu comme le sens ultime de l’histoire, constitue le critère permettant de juger les vocations concrètes. Dieu agit en offrant un sens, qui doit être choisi et réalisé. (shrink)

The central question raised in the present article concerns the ontological nature of the intentional act, previous to the proper moral action, in Aristotle’s and Abelard’s thinking. More precisely, we examine two subjects indirectly interconnected. First, we treat the secular problem of the exact nature of will (boulêsis) in Aristotle, which certainly refers to a rational act (logikos), the source of which is, however, the appetite (orexis). The second point is related to the notion of consent (consensus) in Abelard, which (...) also raises the question of its voluntary or rational ontological character. Both topics are connected in so far as the Abelardian consent is similar to the Aristotelian idea of choice (proairesis), and particularly to that of the Stoic assent (sunkatathesis), and not, as some commentators believe, to the Augustinian notion of will as a free and spontaneous act. This identification of the Abelardian consent with the Augustine’s will comes from a confusion, which is more terminological and perspectival than interpretative. (shrink)

Abelard closely follows the Augustinian view with regard to the notion of intention. However, he distances himself from him concerning the contribution of acts in the evaluation of moral responsibility. Independent thinker, the philosopher of the twelfth century, then, uses an ancient Stoic thesis according to which all actions are indifferent, except those related to virtue and vice. He also takes back another idea of the Stoa concerning, this time, the concept of will as habitus. In this paper, we first (...) expound Abelard’s position on these issues before presenting the main sources to which he has access directly. (shrink)

This essay forms the introduction for Hocquenghem’s L’après-mai des faunes. Published in January 1974, the essay reflects critically on the legacy of the events of May, 1968, and the abandonment of so-called revolutionary thought soon after. Hocquenghem calls on the left no longer to form itself simply in reaction to the bourgeois class and its values, but to find ways for turning (away) through “volutions” of action from the apathy of leftism as he has found it. Critiquing the air of (...) crisis meant to stop thinking as such, Hocquenghem “Volutions” reads as current today as when it was written. (shrink)

Hersch’s objective in his paper was to “illustrate how an existential ontology has a great deal to offer psychotherapists”. The first of three sections addresses existential themes such as guilt and anxiety and explores the notion of bad faith; the second focuses on why existential ontology provides a more suitable grounding for psychotherapy than traditional models; and the third offers the author’s invention of a mental status examination that is derived from existential ontology. To illustrate how existential ontology may be (...) useful to psychotherapists, Hersch directs our attention to those existential themes that are crucial to understanding the role ontology plays, existential.. (shrink)

_Ressentiment_—the hateful desire for revenge—plays a pivotal role in Nietzsche’s _On the Genealogy of Morals_. _Ressentiment _explains the formation of bad conscience, guilt, asceticism, and, most importantly, it motivates the "slave revolt" that gives rise to Western morality’s values. _Ressentiment_, however, has not enjoyed a thorough treatment in the secondary literature. This book brings it sharply into focus and provides the first detailed examination of Nietzsche’s psychology of _ressentiment_. Unlike other books on the _Genealogy_, it uses _ressentiment_ as a key (...) to the _Genealogy_ and focuses on the intriguing relationship between _ressentiment_ and justice. It shows how _ressentiment_, despite its blindness to justice, gives rise to moral justice—the central target of Nietzsche’s critique. This critique notwithstanding, the _Genealogy_ shows Nietzsche’s enduring commitment to the virtue of _non-moral_ justice: a commitment that grounds his provocative view that moral justice spells the ‘end of justice’. The result provides a novel view of Nietzsche's moral psychology in the _Genealogy_, his critique of morality, and his views on justice. (shrink)

On the basis of an interpretation of key passages in The Gay Science, this paper examines Nietzsche's idea of amor fati—love of fate. Nietzsche's idea of amor fati involves the wish to be able to learn how to see things as beautiful. This gives the impression that amor, love, is supposed to play some role in the beautification of fate. But Nietzsche also explains amor fati in relation to his desire to be a devoted “Yes-sayer.” This pulls the interpretation of (...) amor in a different direction; for now it seems as if the love Nietzsche wants to cultivate is supposed to be expressed in a positive, affirmative attitude toward one's fate. How to think this duality under the single idea of amor fati? I develop a novel reading of amor fati as a form of practice, as something that we can do, and explain in its light how the two moments of love are to be brought together. The relation of amor fati to the “Eternal Recurrence of the Same” is also addressed: mastering the practice of amor fati can enable one to pass successfully the test of the Eternal Recurrence of the Same. (shrink)

The ways in which Wittgenstein was directly influenced by William James (by his early psychological work as well his later philosophy) have been thoroughly explored and charted by Russell B. Goodman. In particular, Goodman has drawn attention to the pragmatist resonances of the Wittgensteinian notion of hinge propositions as developedand articulated in the posthumously edited and published work, On Certainty. This paper attempts to extend Goodman’s observation, moving beyond his focus on James (specifically, James’s Pragmatism) as his pragmatist reference point. (...) It aims to articulate the affinity between Wittgenstein’s thought on the topic of certainty and that of the neglected pragmatist thinker, George Santayana. -/- The paper draws on Duncan Pritchard’s recent reading of Wittgenstein’s On Certainty in order to articulate the concept of certainty involved in the notion of hinge propositions. It identifies two important and related points of affinity between this Wittgensteinian line of thought on certainty and the line of thought on the same topic articulated in Santayana’s Scepticism and Animal Faith. The paper argues, firstly, that, both lines of thought reflect a pragmatist concept of certainty, according to which our most fundamental certainties are not conceived as purely theoretical objects of belief or knowledge but rather as thearational presuppositions of beliefs and practical action. Secondly, it examines the way inwhich the pragmatist concept of certainty functions, for the two thinkers as a response to scepticism. It argues that although the two thinkers’ responses are very different, they are mutually compatible and, together, point towards the possibility of a distinctively pragmatist response to scepticism, which involves an anti-epistemological model of the intimate relation of the human self to the world. (shrink)

La 4e de couverture indique : "Ce qui se passe, se produit ou arrive et qui présente une certaine importance pour les hommes " : pareille définition, en raison de son manque de rigueur scientifique, ne saurait satisfaire l'auteur de cet ouvrage. Le grand événement y est présenté comme une notion susceptible de faire l'objet d'une approche authentiquement épistémologique. Rejetée du système scientifique de façon tapageuse, hâtive et passionnelle durant la majeure partie du XXe siècle par contagion disciplinaire en dépit (...) du réel tourmenté de cette période, la notion de grand événement a été réhabilitée à la faveur de Mai 1968 et des récentes découvertes des sciences dites exactes, mais avec une certaine méfiance voire une certaine honte et sans que l'on en ait tiré toutes les conséquences. L'auteur se prononce en faveur d'une prise en considération affirmée et effective de cette notion intrinsèquement révolutionnaire qui apparaît, à plus d'un titre, comme le trublion de l'ordre scientifique établi. Il se risque même à préconiser la création d'une science transversale dont le grand événement constituerait l'objet. Son approche se situe à la croisée des recherches sur le travail de mémoire et sur le retour du présent qui animent la réflexion de ce changement de siècle et de millénaire. Cette provocation épistémologique interpellera tous ceux qui, à un titre ou à un autre, ont été ou sont confrontés aux grands événements : historiens, journalistes, politologues, diplomates, juristes... acteurs et spectateurs.". (shrink)

On the 24th and 25th of December every year two very different stories are told: one in people’s homes, by the fireplace or Christmas tree, to pyjamaed but excited and sleepless children; the other to people of all ages in the more imposing setting of candlelit churches and cathedrals. I want to ask, in this essay: Does the telling of these two stories have anything in common? What can we learn by comparing them? The first one, the one I call (...) the ‘secular’ mythology, is the story of Father Christmas. The second, ‘sacred’ mythology is the religious reason why Christmas was ever celebrated as Christmas at all. Although the figure of Santa partly originated in an early Christian bishop (and partly in pagan figures), he has these days become rather more secularized—even, for some, a symbol of secular commercialism. I want to compare these two mythologies as they might effect the way in which we think about Christmas today. I think that philosophical reflection along these lines will allow us to draw some interesting conclusions relevant to theology and the philosophy of religion. (shrink)

This book offers a solution for the problem of structure and agency in sociological theory by developing a new pair of fundamental concepts: metric and nonmetric. Nonmetric forms, arising in a crowd made out of innumerable individuals, correspond to social groups that divide the many individuals in the crowd into insiders and outsiders. Metric forms correspond to congested zones like traffic jams on a highway: individuals are constantly entering and leaving these zones so that they continue to exist, even though (...) the individuals passing through them change. Building from these concepts, we can understand “agency” as a requirement for group identity and group membership, thus associating it with nonmetric forms, and “structure” as a building-up effect following the accumulation of metric forms. This reveals the contradiction between structure and agency to be a case of forced perspective, leaving us victim to an optical illusion. (shrink)

Mark Evan Bonds’ recent book, Absolute Music, deepens considerably the historical context within which Eduard Hanslick’s famous treatise on musical beauty can be read. This paper argues that, with the aid of this expanded context, we can understand Hanslick’s treatise to have provided contemporary and subsequent audiences with a kind of meta-programme for listening to symphonic and other non-texted music. That is to say, Hanslick’s text arguably informed and directed the way audiences came to listen to instrumental music by furnishing (...) them with imaginative constructs which could then be applied to the practice of musical listening. In much the same way as the texts which supply the poetic scenarios of so-called programme music, Hanslick’s ‘meta-programme’ became indispensable to an expanding culture of musical listening in the second half of the 19th century and beyond beyond. My claim thus contradicts the well-known formalist tenets of Hanslick’s musical aesthetics. (shrink)

Résumé Le but de cet article est d’interroger les trois notions de texte, discours et cognition, et les modèles théoriques, complémentaires ou opposés, qui les illustrent et les défendent. Pour cela, les notions ne seront pas analysées à la suite, une par une, mais en parallèle, deux par deux. Reprenant les orientations de mes travaux actuels en linguistique textuelle et en linguistique cognitive, je les confronterai en deux temps : texte vs. discours et texte vs. cognition. Cette double confrontation, avec (...) le texte pour dénominateur commun, laisse ainsi entendre, d’une part, que si je prends en compte le discours comme le cadre contextuel, situationnel, générique, où apparaît le texte, je m’attache au texte comme objet d’analyse, suivant en cela une tradition « pragoise », à la fois structurale ou macro-syntaxique et fonctionnelle ; cela laisse entendre, d’autre part, que cette conception du texte permet de concilier les théories néo-pragoises à celles que développent les linguistiques cognitives d’aujourd’hui, centrées sur diverses compétences, activités ou opérations, mentales, sémantiques, pragmatiques et sémiotiques, souvent regroupées sous le terme englobant ou résultant de représentation : espaces mentaux, projections, mélange (blending), émergence de sens. Pour finir je montre que la procédure de double intégration, conceptuelle et prédicative, permet d’illustrer la complémentarité des deux modèles, mental-cognitif et macrosyntaxique-textuel. (shrink)

This paper explores the psychoanalytic conception of the unconscious and critiques it from a phenomenlogical perspective, especially Sartre and Heidegger, with a view to conceptualizing the unconscious from an ontological rather than psychological mindset.

Presents 3 hermeneutic answers to the problem of relativism. The 1st answer is drawn from L. Wittgenstein's anthropological hermeneutics. Wittgenstein went beyond relativism by making explicit universal anthropological categories that are specified differently in different cultures. The 2nd answer lies in H.-G. Gadamer's historical hermeneutics. By introducing the concepts of tradition and fusion of horizons, Gadamer evades both absolutism and relativism. The 3rd answer is developed by J. Habermas in his critical hermeneutics. By situating communicative action in the life-world, and (...) stressing the possibility of discussion and critique, Habermas can ascertain that there is no absolute truth without having to surrender to relativism. 2012 APA, all rights reserved). (shrink)

Issues: We present key aspects of our paper, commissioned by UNAIDS in 2005, entitled, “Revisiting the ethics of HIV prevention research in developing countries.” In 2004 and 2005 we witnessed the closure or suspension of three international clinical trials testing tenofovir in the prevention of HIV infection in high risk groups due to the failure to provide free treatment to those who seroconvert during the conduct of the study. We examine critically moral claims for the provision of treatment to those (...) who seroconvert in HIV prevention trials and ask whether it is a matter of moral obligation or moral negotiation?Description: Using the tools of philosophical and regulatory analysis we examine the moral foundations of research ethics, international regulation, and the contemporary literature in search of valid arguments in support of a moral obligation to treat. Arguments supporting the obligation to provide such treatment are found in a wide variety of documents. These claims are variously rooted in the demand to compensate for research-related injury, maximization of research benefit, justice as reciprocity, and justice as equality.Lessons learned: Our analysis reveals that there is as of yet no robust moral argument supporting a moral obligation to provide treatment to participants in HIV prevention trials who seroconvert. We argue that moral negotiation offers distinct advantages over moral obligation. Moral negotiation finds support in the principle of respect for communities that holds researchers responsible to respect communal values, protect and empower social institutions and abide by the decisions of accepted communal authorities.Recommendations: Moral negotiation, rather than moral obligation, reduces the chance of polarization of positions by inviting trial participants, sponsors, researchers and all other involved parties to the table for discussion. Moral negotiation favors middle ground solutions that fit the specific health needs and priorities of the community in question. (shrink)

© by Journal of the History of Ideas. Federico Commandino can be considered the personification of the renaissance of mathematics in sixteenth-century Italy. Previous scholars have generally reduced the philosophy of mathematics developed by Commandino in the preface to his translation of Euclid’s Elements to a superficial synthesis of Neoplatonic and Aristotelian elements. Until now, no attention has been paid to Commandino’s use of the sixth-century commentary on Aristotle’s De Anima by John Philoponus. In his article I will argue that, (...) in depicting imagination as a mental drawing board for geometrical figures, Commandino directly relies on Philoponus’s concept of mathematical imagination. (shrink)

ABSTRACT:Nietzsche is mostly known for denying moral responsibility on account of lack of libertarian free will, thus betraying an incompatibilist approach to moral responsibility. In this paper, however, I focus on a different, less familiar argument by Nietzsche, one that I interpret as a critique of a compatibilist conception of moral responsibility. The critique shows why punishment and our moral sanctions in general are morally unjustified by the compatibilist's own lights. In addition, I articulate what I call Nietzsche's explanatory challenge, (...) which challenges the compatibilist to explain the performance of an immoral action without appealing to conditions that would exempt or excuse the wrongdoer or otherwise relieve the wrongdoer from responsibility and would thus make punishing the wrongdoer morally unjustified. By drawing on the work of R. Jay Wallace, I reconstruct Nietzsche's anticompatibilist argument and defend it against four possible objections. (shrink)

In Nicolas of Cusa’s De li non aliud, chapter 19, one should read “in prima seu metaphysicali philosophia” instead of “in prima seu mentali philosophia.” This conjectural emendation is required because the identification of ‘first philosophy’ with ‘mental philosophy’ is attested nowhere else. The paper shows that the huge literature on Cusanus’ alleged re-interpretation of metaphysics as Geistphilosophie rests on a copyist’s mistake.

Peter Abelard and William of Ockham represent the two main figures of the nominalism of the Middle Ages. Both share the fundamental thesis of that doctrine, according to which only individual entities exist. The repercussions of nominalism are quite evident in relation to the question of universals, which constitutes a subject that, until now, won the attention of the majority of contemporary studies on the two most important logicians of their time. Nevertheless the nominalism of each of these two protagonists (...) apparently diverges in a significant manner, especially in respect to the role exercised by the mind in the semantic process. Ockham seems to distance himself definitely from his predecessors, including Abelard, when he transfers grammar and semantic functions of conventional language to the level of mental language. In the present article, the chief intention is to expound the theory of sign and signification of each of the authors under consideration. The ultimate objective is to compare their respective semantic positions and indicate the principal points of agreement and disagreement, keeping in mind the hypothesis according to which these two medieval nominalists should have more theoretical elements in common than not. (shrink)

Many who write about the playwright Maria Irene Fornes’s work comment with reverence about the experience of watching those productions she herself directed.1 Managing somehow to combine frank depictions of cruelty and violence with an odd, otherworldly charm, Fornes’s direction conveyed a distinct sui generis quality that has deflected analytic scrutiny—the exterior operates in such an exquisite fashion one hesitates to lift the hood and look beneath. The set is a wooden room which sits on an earth promontory. The promontory (...) is five feet high and covers the same periphery as the room. The wood has the color and texture of bone that has dried in the sun. It is ashen and cold. In Mud’s opening notes.. (shrink)

[1] Époques et auteurs.--[2] Textes choisis.

Peter Lombard’s Sentences, book I, distinction 8 offers the starting point for the late medieval and Renaissance debate on the question of whether the soul is as a whole present in the whole body and in each of its parts. This paper summarizes the prehistory of Lombard’s theory that the soul is everywhere in the entire body, and analyzes the positions of two “Platonic” scholastics, the late-thirteenth-century Dominican John Quidort and the early-sixteenth-century Augustinian Giles of Viterbo.

This study tested the hypothesis that overt rehearsal is sufficient to explain enhanced memory associated with emotion by experimentally manipulating rehearsal of emotional material. Participants viewed two sets of film clips, one set of emotional films and one set of relatively neutral films. One set of films was viewed in each of two sessions, with approximately 1 week between the sessions. Participants were given a free recall test of all of films viewed approximately 1 week after the second session. Rehearsal (...) was manipulated by instructing one group of participants not to discuss the films with anyone (no talkgroup) and instructing a second group to discuss both sets of films with at least three people (forced talkgroup). A third group consisted of participants instructed not to discuss the films with anyone, but who did not comply with these instructions (talkersgroup). All groups recalled significantly more of the emotional films than the neutral films. Furthermore, the relative number of emotional and neutral films recalled did not differ significantly among the three groups. The results indicate that overt rehearsal is insufficient to explain the enhancing effects of emotion on memory. (shrink)

El presente artículo busca enfocar la correlación entre el uso de la energía, el espacio, el territorio y el desarrollo local, teniendo en cuenta la utilización del gas natural en las cerámicas de Mato Grosso del Sur/Brasil. La importancia de los hechos geográficos es pautada por muchos parámetros, como el paso del tiempo, los nuevos descubrimientos tecnológicos, las necesidades de materias primas, los objetivos nacionales e internacionales y la ética de las relaciones internacionales. El gas natural no es utilizado aún (...) como fuente alternativa de energía en gran escala en el Estado. Puede ser considerado como uno de los resultados de la valorización de la política socio económica, de la cultura local y del medio ambiente preservado como parte de la identidad local del ser humano al mejorar su calidad de vida. (shrink)

All the passages are from the writings and translations of Thomas Taylor.