El presente trabajo se propone rescatar la resistencia y la crítica al poder imperial romano del libro del Apocalipsis como una fuente fundamental para la teología moral cristiana, que lo convirtieron en un foco de luz que ilumina el camino de la conducta humana hacia un mundo mejor. Al mismo tiempo, ofrece pautas para la defensa de la vida en un entorno donde los totalitarismos políticos, económicos y religiosos atentan contra ella. Además, quiere destacar dicha resistencia y crítica como uno (...) de los factores generadores, y por tanto centrales, de la teología del Apocalipsis. Para ello se utilizarán los principios metodológicos de la lectura contextual que parten de la convicción según la cual el texto es una expresión de las vivencias comunitarias del hagiógrafo y de su actitud ante las circunstancias sociales que lo provocaron. El libro busca afectar el entorno, pero este también configura el contenido de la obra escrita. En un segundo momento, con el método se indaga qué de ese momento histórico puede iluminar el presente del lector. En el caso del Apocalipsis, se elegirán los textos en los que el autor presente los temas y actores principales de la trama, a saber: el ser supremo sentado en el trono, el cordero y el mal —simbolizado específicamente en el tercer jinete—, ya que en ellos se juega el mensaje del libro, la soberanía divina que humaniza o la soberanía diabólica deshumanizante. (shrink)

La narrativa de José Saramago es centro de análisis reciente para todos aquel que incursionen en la literatura contemporánea. A través de La caverna, el escritor expone un sinnúmero de situaciones que deben ser reflexionadas y que en el presente artículo se abordan desde la perspectiva de los estudios culturales. Entre otros, se resalta el uso del lenguaje popular, la dialéctica entre lo rural y lo urbano, y finalmente la exclusión social y el consumismo. Este es, por lo tanto, un (...) estudio de análisis crítico de la obra La caverna de José Saramago, apoyado además en los trabajos interdisciplinarios que otros pensadores han ofrecido al respecto. El aporte desde los estudios culturales y la crítica realizada por Saramago no son ajenos a la preocupación por el ser, pues este se ve acorralado por las dinámicas que la sociedad impone. (shrink)

Karl Marx (1818-1883) was trained as a philosopher and steeped in the thought of Hegel and German idealism, but turned away from philosophy in his mid-twenties towards politics, economics and history. It is for his these subjects Marx is best known and in which his work and ideas shaped the very nature of the nineteenth and twentieth centuries. However, Marx's engagement with philosophy runs through most of his work, especially in his philosophy of history and in moral and political philosophy. (...) In this outstanding introduction to Marx's philosophy Jaime Edwards and Brian Leiter begin with an overview of Marx's life and intellectual development, before examining and assessing the following important topics: Marx's theory of history: Hegel, dialectics, teleology, materialism functionalism and the causal explanation of historical change economics, history and the transition from communism to capitalism ideology, morality and religion human nature, alienation and the good life for human beings Marx's legacy and influence, including Western Marxism and the Frankfurt School. The addition of chapter summaries, annotated further reading and a glossary of technical terms make this an indispensable introduction to Marx's philosophy. It will also be useful to those in related disciplines such as politics, sociology, history and economics. (shrink)

Shared agency is of central importance in our lives in many ways. We enjoy engaging in certain joint activities with others. We also engage in joint activities to achieve complex goals. Current approaches propose that we understand shared agency in terms of the more basic phenomenon of shared intention. However, they have presented two antagonistic views about the nature of this phenomenon. Some have argued that shared intention should be understood as being primarily a structure of attitudes of individual participants (...) and their interrelations (Bratman, Searle, Tuomela and Miller). Others have claimed that shared intention should be regarded as being primarily a normative transaction which gives rise to interpersonal obligations (Gilbert). In contrast to these approaches, I propose a compromise view. I argue that shared intention involves a complex socio-psychological structure which ensures, in the absence of special circumstances, the existence of relevant moral obligations. My argument involves two main steps. First, I show that shared intention includes important relations of mutual reliance between the participants. Then, I argue that the existence of these relations of mutual reliance in shared intention helps us explain why, failing special circumstances, shared intention generates those obligations. This provides, in my view, a solution to the vexed question of the relation between shared intention and interpersonal obligations. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Cosmopolitan Peirce:The Impact of His European ExperienceJaime Nubiola, Guest EditorKeywordsCharles S. Peirce, Europe, ScienceThe common image of Charles Sanders Peirce as an isolated thinker writing in Arisbe without any contact with the world is not only historically inaccurate, but also makes it difficult to understand some key elements of his philosophy. Charles S. Peirce traveled to Europe on five different occasions. The five trips occurred between the years (...) 1870 and 1883, all of them in the service of the Coast and Geodetic Survey, at that time the chief scientific agency of the United States. Those trips—which covered a total of thirty-eight months—were a rich mixture of scientific research and tourism, of communication with other scientists and also of enjoying the artistic treasures of Europe. The impact of this extensive travelling was so relevant in Peirce’s life and thought that it makes perfect sense to identify this period of time as his “cosmopolitan period”—to use Max Fisch’s expression (Fisch 1986, 227).Peirce’s experiences of his European trips are lively reflected in his broad correspondence (professional and family letters), which until now has been unduly neglected by the scholarship, due in part to the difficulties accompanying access to it and in part to the general lack of interest from the analytic tradition in the biographical aspects of philosophy. We are convinced that the feelings that Peirce experienced in Europe were seeds which bore fruit in later years. A close study of Peirce’s letters and other documents of those years will help in avoiding a number of misunderstandings about his thought and its evolution by highlighting his active participation in the first line of several fields of cooperative scientific research (astronomy, geodesy, etc.). [End Page 425]In this issue we collect three papers presented at the 2014 Charles S. Peirce International Centennial Congress, authored respectively by Nathan Houser, Sara Barrena and myself. The first paper, written by Nathan Houser, describes how Peirce’s European experiences influenced the development of his thought and helped shape his philosophy. It appears likely that his thought was decidedly influenced by his intellectual and personal contact with European scientists and philosophers. So to understand Peirce as an American philosopher it is necessary to grasp that he was profoundly influenced by European thought and culture and to inquire how his American and European experiences worked together to form his ideas and shape him into the world-renowned philosopher he became.Sara Barrena’s paper focuses on Peirce’s aesthetics. While Peirce claims to not be well acquainted with aesthetics, he always was interested in that field. In spite of the fact that Peirce did not develop the issue in depth, aesthetics is at the foundation of the other normative sciences. Barrena suggests that the trips through Europe and the contemplation of so many works of art and of historic places left in his memory impressions that are at the basis of the importance that Peirce would assign to art and aesthetics in his later years.The final paper, by Jaime Nubiola, describes—with documental support from Peirce’s correspondence from his first and second European trips—Peirce’s conception of science as a collective and cosoperative activity of people whose lives are animated by the desire to find out the truth and by “an impulse to penetrate into the reason of things” (CP 1.44, c.1896). The paper deals with Peirce as an inventor and builder of research instruments around which scientific communities are built, and with Peirce’s own experience of cooperation in science.In sum, a close study of Peirce’s letters and other documents of his “cosmopolitan period” will help avoid certain misunderstandings about his thought and its evolution, highlighting his active participation in the first line of several fields of cooperative scientific research (astronomy, geodesy, etc.). A better understanding of Peirce’s activity in those years will provide a richer and more sympathetic approach to him, and correct that all too common but inaccurate image of Peirce as an isolated thinker.Jaime Nubiola, Guest EditorUniversidad de Navarra [email protected], Charles S. Collected Papers of Charles Sanders... (shrink)

The role of academic satisfaction on persistence and successful academic behavior has been the focus of research for decades. Nevertheless, driven by positive educational psychology, subjective well-being has been highlighted as another central feature in the academic path of students. Studies aimed at identifying the variables that contribute to explain different aspects of academic performance have been widely investigated, although studies aimed at identifying the determinants of subjective well-being are still limited. The present paper examined the contribution of AS judgments (...) on subjective well-being. To this end, it was hypothesized that SWB levels depend on the balance between positive/negative emotions and life satisfaction judgments. Furthermore, it was stipulated that AS has an indirect contribution on SWB, through life satisfaction, whereas the balance of emotions influences both AS judgments and life satisfaction. Using an analysis strategy based on structural equation modeling, the results indicated that the model fitted satisfactorily, explaining 32% of the variance of SWB. Particularly, it was observed that AS judgments contributed to life satisfaction judgments. Although no direct contribution of AS on SWB was reported, a total contribution partially mediated by life satisfaction judgments was revealed. These findings support the importance of academic satisfaction judgments, not only because of their importance in academic terms, but also because of their impact on university students’ subjective well-being and health. (shrink)

Philosophers of action of different persuasions have suggested that there is a tight connection between the phenomenon of intending and the phenomena of “being settled on” and of “settling” a course of action. For many, this connection supports an important constraint on intention: one may only intend what one takes one’s so intending as settling. Traditionally, this has been understood as a doxastic constraint on intention: what one takes one’s intention as settling is what one believes one’s so intending as (...) settling. This paper proposes an alternative conception of such a constraint. The idea is to conceive of it in terms of the attitude of reliance, rather than of belief. The aim of the paper is three-fold: to clarify the connection between intending to act and the phenomena of being settled on and of settling a course of action, to provide support for the reliance conception of the cited constraint, and to show that this conception drives a wedge in the familiar dispute, between doxastic and conative accounts of intention, as to whether intending to act necessarily involves the belief that one will so act. (shrink)

Charles S. Peirce (1839-1914) made relevant contributions to deductive logic, but he was primarily interested in the logic of science, and more especially in what he called 'abduction' (as opposed to deduction and induction), which is the process whereby hypotheses are generated in order to explain the surprising facts. Indeed, Peirce considered abduction to be at the heart not only of scientific research, but of all ordinary human activities. Nevertheless, in spite of Peirce's work and writings in the field of (...) methodology of research, scarce attention has been paid to the logic of discovery over the last hundred years, despite an impressive development not only of scientific research but also of logic. -/- Having this in mind, the exposition is divided into five parts: 1) a brief presentation of Peirce, focusing on his work as a professional scientist; 2) an exposition of the classification of inferences by the young Peirce: deduction, induction and hypothesis; 3) a sketch of the notion of abduction in the mature Peirce; 4) an exposition of the logic of surprise; and finally, by way of conclusion, 5) a discussion of this peculiar ability of guessing understood as a rational instinct. -/- . (shrink)

El propósito del presente estudio es clarificar el modo en el que los últimos desarrollos de la fenomenología de Merleau-Ponty tratan de abordar el problema de la escisión entre conciencia y objetividad que aún se hallaba presente en las primeras obras de este pensador francés. A este respecto, la noción de "carne del mundo" desempeña un papel decisivo, dado que en torno a ella Merleau-Ponty construye -en su obra póstuma e inconclusa Lo visible y lo invisible- una teoría narcisista de (...) la percepción que puede interpretarse a la vez como una ontología especular en la cual el Ser, "la carne de las cosas", se capta a sí mismo a través de la percepción humana del mundo. Se trataría, pues, de una ontología de la reconciliación entre lo objetivo y lo subjetivo. The aim of the present study is to clarify the way in which the last developments of Merleau-Pontys phenomenology try to approach the problem of the split between conscience and objectivity that had remained unsolved in the French thinker's first works. In this discussion the notion of "flesh of the world" plays a decisive role since Merleau-Ponty builds around it -in his posthumous and unfinished work Le Visible et l'invisible- a narcissistic theory of perception that can be interpreted at the same time as a specular ontology in which Being, "the flesh of things", grasps itself through the human perception of the world -which makes it an ontology of reconciliation between the objective and the subjective. (shrink)

In this paper, I attemp to clarify the controversial use of pathêmata tîs psuchês, made by Aristotle in De Anima and De Interpretatione, specially when he signifies the act of thinking, thoughts and knowledge in general. I defend the thesis that the term pathos is essential for Aristotle's theory of knowledge. My argument is based upon the distinction, made by Aristotle in De Anima and Metaphysics, betwen two meanings of this term: as movement to the other, and as growth to (...) the same. I interpret the latter in connection with the act, and I state the senses in which it would be proper to predicate the passibility and the impassibility of the faculties of cognition, the things which are known, and knowledge itself as act. (shrink)

It is technically possible to clone a human being. The result of the procedure would be a human being in its own right. Given the current level of cloning technology concerning other animals there is every reason to believe that early human clones will have shorter-than-average life-spans, and will be unusually prone to disease. In addition, they would be unusually at risk of genetic defects, though they would still, probably, have lives worth living. But with experimentation and experience, seriously unequal (...) prospects between cloned and noncloned people should erode. We shall ignore arguments about cloning that focus on the potential for harm to the fetus or resultant human being, where harm is understood solely in terms of physical and mental health. Unless the resultant people would generally have lives worth living there is no positive case for cloning, or any other form of reproduction, for that matter. If the resultant beings will generally have lives worth living there is a prima facie case for allowing cloning. We imagine the case in which the resultant beings will have lives well worth living. (shrink)

For most interpreters of the philosopher from Rotterdam, his political doctrine is solely a consequence of his religious and moral doctrines, and so an image of Bayle as a political philosopher is not usually presented. To my mind, however, only by analyzing his political doctrine can the extent of his religious proposal be understood. In this article, I intend to show that both the Baylean criticism of popular sovereignty and his rejection of the right of resistance are analyses that are (...) indissociable from the Baylean doctrine of tolerance. The protection of individual freedom of conscience and the defense of a multi-confessional state model, tolerant regarding religious minorities, can only be articulated as historical reality if they rest on the political doctrine of indivisible sovereignty and on the strictest separation between political obedience and religious membership. (shrink)

This essay proposes that mathematical biology can be used as a fruitful exemplar for the introduction of scientific principles to history. After reviewing the antecedents of the application of mathematics to biology, in particular evolutionary biology, I describe in detail a mathematical model of cultural diffusion based on an analogy with population genetics. Subsequently, as a case study, this model is used to investigate the dynamics of the early modern European witch-crazes in Bavaria, England, Hungary and Finland. In the second (...) part of the article, I sketch the methodological significance of this type of 'scientific history' and, in particular, I identify three lessons that mathematical biology can contribute to historiography. The first lesson is on the fundamental distinction between agent's purposes and structural social processes. I argue that mathematical modeling can be fruitfully applied to describe social processes, while agents' purposes ought to be addressed following an hermeneutic tradition. The second lesson is on the aim of mathematical modeling. Here I argue that the object of modeling, rather than being the prediction or retrodiction of events , is the understanding of the factors involved in the dynamics of social processes . Finally, the third lesson is on the new understanding of science after the collapse of the standard view. In summary, while mathematical modeling can provide an extremely powerful approach to clarify the dynamics of certain macro-historical processes, scientific methods ought to be regarded as a complement, not a substitute, to classical historiography. (shrink)

Several aspects of the personality, thought and work of Don Vasco de Quiroga are known today, but a deeper awareness of his legal thinking would enable us to understand better the motives for his actions in New Spain and the Michoacán region. In order to do this we need to place him in the conceptual, institutional and legal context in which he was educated and where he developed throughout his life. Well versed in the different legal systems in use at (...) the time, he absorbed Roman laws, which he respected as the work of esteemed scholars, while at the same time basing his evangelical mission in Mexico on the canons of the Church. And the legal system that was to govern the villages he created according to a new model would be based on custom coming from the grassroots. (shrink)

Recognizing that GLBTI individuals are often barred from visiting their partners in hospitals or from acting as health care surrogates for incapacitated partners, President Obama directed the Department of Health and Human Services to address these issues. In response, the department amended its rules to prohibit hospitals from restricting, limiting, or denying visitation privileges on the basis of gender identity or sexual orientation. But the changes do not affect the designation of a health care surrogate, a matter largely governed by (...) state law. Therefore, subject to state law, same-sex partners can still be legally barred from making health care decisions for their incapacitated partners, and it remains essential that they execute advance directives and appoint one another as their health care proxies. (shrink)

Current methods of obtaining an informed consent leave much to be desired. Patients rarely read consent forms or understand all of the risks, benefits, or alternatives associated with their treatment. Evaluating the advantages and disadvantages of treatment options often presents a more significant challenge for patients with lower levels of health literacy. This article reviews the evidence of shortcomings in our informed consent system and then explores the potential for a new approach to engage patients at all levels of health (...) literacy in their treatment decisions. Specifically, the article will examine the potential of shared decision-making to bridge gaps in knowledge, increase patient adherence to treatment, and improve health outcomes in low health literacy patient populations. Leveling barriers to treatment information for disadvantaged populations should be a public health imperative, especially if it can be shown to improve health outcomes and reduce health disparities. (shrink)

Fermina Álvarez Alonso | : Contrairement à ce qui avait été reconnu précédemment, on a été frappé du surprenant silence et du manque de réception théologico-juridique des instituts séculiers durant le concile Vatican II. Beaucoup de membres de ces instituts s’attendaient à ce que le concile Vatican II accorde une attention particulière aux nouvelles formes de vie consacrée, en précise la nature, l’action, indique le lieu qui leur convienne dans le corps organique de l’Église et, enfin, exprime un jugement (...) positif à leur égard. Mais, en fin de compte, ils ne furent mentionnés que brièvement au no 11 de Perfectae Caritatis et dans le Décret Ad Gentes. Un excursus historique présente les instituts séculiers depuis leur reconnaissance juridique initiale en 1947, à travers la Constitution apostolique Provida Mater Ecclesia, et met en évidence, en particulier, la contribution apportée par quelques religieux clarétains comme Tabera et Larraona, qui travaillèrent à l’approbation de cette réalité. En suivant la trace des instituts séculiers durant les travaux du concile Vatican II jusqu’à l’étape préparatoire, on a retrouvé quelques interventions qui mettaient en relief leur nouveauté et leur apport pour l’Église. Les instituts séculiers, bien qu’impliqués dans les discussions sur les religieux, seraient davantage à inclure dans l’environnement laïc ; en fait, les caractéristiques de sécularité, de mission et d’état de perfection lié aux conseils évangéliques, sont le patrimoine commun de tous les chrétiens du fait de leur consécration baptismale. Ainsi, à travers une diversité multiforme de formes juridiques, aux dons et charismes élargis dans l’Église, les laïcs rendent possible le prolongement de l’Incarnation. | : Contrary to that which has previously been affirmed, in the Second Vatican Council one observes a surprising silence about and an absence of a theological-juridical reception of secular institutes. Many members of these secular institutes expected the Second Vatican Council to give special attention to the new forms of consecrated life, to clarify their nature and action, to indicate the place they would have in the organic body of the Church and, finally, to express a judgment encouraging such institutes. In the end, however, they are mentioned briefly in no. 11 of Perfectae Caritatis and in the Decree Ad Gentes. An historical excursus presents secular institutes from their first juridical recognition in 1947, in the Apostolic Constitution Provida Mater Ecclesiae, and in particular the contribution made by a few Claretian religious, such as Tabera and Larraona, who worked for the approval of this reality, is pointed out. Following the journey of the secular institutes during the work of the Second Vatican Council from the preparatory phase, a few interventions are extracted which demonstrate their originality and their contribution to the Church. Secular institutes, while forming part of the discussion regarding religious, should also be included in the discussion regarding the laity ; in fact, the characteristic of being secular, of mission, and of a life of perfection reached through the evangelical counsels are the common patrimony of all Christians as a result of their baptismal consecration, and under a variety of juridical forms, according to the gifts and charisms bestowed upon the Church, the laity make possible an extension of the Incarnation. (shrink)

In the last few decades, the study of terminology has undergone a cognitive shift that has led to the development of several approaches that study the social, linguistic, and cognitive dimension of terms, such as Communicative Theory of Terminology (CTT) and Frame-Based Terminology (FBT). CTT was developed in the early 1990s and argues that the study of terminology should be based on a communicative perspective, taking into account aspects such as the communicators and the context of communication. FBT has been (...) developed from 2007 and uses certain aspects of Frame Semantics to conceptualise specialised domains and create non-language-specific representations through the analysis of the domain event and on the study of the behaviour of the terminological units in texts. The two theories share many of the same premises and propose the representation of the concepts of a domain in an ontology. FBT also proposes a representation in frames. We explore how these two methods of domain representation can be used to represent the terminology of the domain of seafood in Germany and Spain. (shrink)

In this paper we will discuss the active part played by certain diagonal arguments in the genesis of computability theory. 1 In some cases it is enough to assume the enumerability of Y while in others the effective enumerability is a substantial demand. These enigmatical words by Kleene were our point of departure: When Church proposed this thesis, I sat down to disprove it by diagonalizing out of the class of the λ–definable functions. But, quickly realizing that the diagonalization cannot (...) be done effectively, I became overnight a supporter of the thesis. (1981, p. 59) The title of our paper alludes to this very work, a task on which Kleene claims to have set out after hearing such a remarkable statement from Church, who was his teacher at the time. There are quite a few points made in this extract that may be surprising. First, it talks about a proof by diagonalization in order to test—in fact to try to falsify—a hypothesis that is not strictly formal. Second, it states that such a proof or diagonal construction fails. Third, it seems to use the failure as a support for the thesis. Finally, the episode we have just described took place at a time, autumn 1933, in which many of the results that characterize Computability Theory had not yet materialized. The aim of this paper is to show that Church and Kleene discovered a way to block a very particular instance of a diagonal construction: one that is closely related to the content of Church's thesis. We will start by analysing the logical structure of a diagonal construction. Then we will introduce the historical context in order to analyse the reasons that might have led Kleene to think that the failure of this very specific diagonal proof could support the thesis. This is a joint paper. We have both attempted to add a small piece to an amazing historical jigsaw puzzle at a juncture we feel to be appropiate. In the paper by Manzano 1997 the aforementioned words by Kleene were quoted, and since then several logicians, Enrique Alonso first and foremost, have questioned her on this issue. Here we both submit our reply. (1999, pp. 249--273). (shrink)

ResumenSe analiza aquí detenidamente y se trata de entender el papel que la naturaleza tiene en el principal escrito estético de K. Ph. Moritz, escritor y teórico bastante olvidado durante largo tiempo, en España casi desconocido, cuyas ideas, sin embargo, vistas en la distancia, recobran una posible actualidad que conviene investigar. En este primer texto a ello dedicado me limito a leer dicho texto y a situar dicho concepto.Palabras claveNaturaleza, creación, autonomía de lo bello, ser.AbstractThe aim of this paper is (...) to carefully analyse and understand the role of Nature in the most important of the aesthetic writings by K. Ph. Moritz, a long-time neglected writer and thinker practically unknown in Spain, whose ideas may now regain modernity after a deserved closer study. In this first paper we just read the text and place the concept in context.KeywordsNature, creativity, autonomy of the beautiful, Being. (shrink)

Jean-Luc Marion’s phenomenology of giveness constitutes one of the most outstanding attempts to set up a universal theory of the phenomenologically given as a whole within the framework of contemporary philosophical thought. The aim of the present study is to apply the main categories of this phenomenological theory concerning gift to the singular type of phenomenon represented by the pure indeterminate and anonymous being to which Emmanuel Levinas refers by the name of il y a in his early writings. Therefore, (...) this concerns examining the multiple specific modes of giveness proper to the impersonal “there is” and also its paradoxical relationship both with the donor and with the receiver of such gift in order to show the possibility of a “third way” of phenomenological investigation. This is a way equally distant from the western traditional concept of Being as “stable presence” and from Levinas’ proposal geared to substitute ontology for ethics as “first philosophy”. (shrink)

Building upon the insights of scholars attuned to story, narrative, and myth, this article explores the relationship between myth, science, and religion. After clarifying the interplay of the three terms—story, narrative, and myth—and the preference for the term myth, this article will argue that myth can serve as a medium through which religion, neuroscience, and mental well‐being interact. Such an exploration will cover the role of myths in religion, the neurological basis of myth, and the practices of narrative psychology and (...) bibliotherapy. The article will conclude with suggestions for understanding and utilizing the relationship between myth and the scholarly study of the relationship between science and religion. This article ultimately suggests that myth can operate as a methodological aid to the science‐and‐religion field. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:To Nurse BetterJaime HenselWhen things were quiet again I asked him what training he’d had to become the director of hospital security. “I worked for 20 years in corrections,” he answered proudly, and I was saddened but not surprised.In September 2010 I started an accelerated graduate entry nurse practitioner program to become a family nurse practitioner. Accelerated programs leave little time for preamble, since the idea is to take (...) a total novice and turn her first into a nurse and then into a nurse practitioner in just three years. While the classroom information was vital, it was our clinical experiences that really initiated us into the profession. In just the second week of school, we were divided into small groups and assigned to clinical preceptors—hands–on teachers who introduced us to our first patients, curbed our mistakes, quelled our fears, and pushed and pulled and cajoled us into being nascent healthcare providers. In showing us how to give bed baths, suction secretions, insert Foley catheters, and hang IV bags, our preceptors really began showing us how to use our hands as healers.In that first semester my patients also proved to be invaluable instructors. Talking to them, administering their medication, washing their bodies made me keenly aware of the delicate balance of vulnerability and power and trust and respect and intimacy that underlies all healthcare relationships. I hope, wherever those patients are now, they know how deeply I appreciate their patience and good humor and their collusion in my education.In December, the first semester and the first clinical rotations ended. Four months into nursing school I had a basic understanding of what it means to be a nurse. Frankly, most days I still felt like an impostor in blue pajamas sporting a stethoscope I didn’t really know how to use and new Dansko clogs that squeaked with every step. But in an accelerated program, fast and furious is the name of the game. We went away for winter break—a much needed breather—and came back to something completely different: psychiatric nursing.In preparation for these new clinicals, we were taught in class that we should not wear dangly jewelry or stethoscopes. That we should never let the patient get between us and the door. That psychiatric (psych) patients could escalate quickly; psych patients could have surprising triggers; psych patients could be very unpredictable. And psych patients could be violent. We were taught about physical and chemical restraints, and about show of force. We were cautioned, as students, to stay out of the way if things got tense on the floor. In stark contrast to medical patients, psych patients were made to sound less like people who had diseases and more like adversaries. I drove to my first day on the floor with trepidation.My new preceptor had spent her entire career in psych. She loved her job, loved the care of psychiatric patients. She set up a rotation because she wanted our entire clinical group to get full exposure to the breadth of psychiatric services offered by this medium–sized community hospital. We would each get to spend shifts on the locked psych floor, observing outpatient group therapy sessions, and in the psych emergency department (ED).I rotated to the psych ED for the first time on a Friday night. The first couple hours of the shift were very slow. I started talking to the mustachioed guard on duty, who looked as bored as I felt. He told me about his kids, I told him about nursing school. He seemed nice.When our conversation flagged, I explored the psych ED. It didn’t take long—just a short hallway with a bathroom, the social workers’ office, and two patient rooms without doors. The majority of the designated psych beds were actually around the corner in the main room of the medical ED—stretchers lined against the wall, without curtains or any [End Page 98] other attempt at privacy. I noticed that from where the guard stood at the corner of the psych hall he had a pretty good view of all the beds. Then again, so did most of the other patients... (shrink)

The American novelist Walker Percy (1916-90) considered himself a "thief of Peirce", because he found in the views of C.S. Peirce, the founder of pragmatism, an alternative approach to prevailing reductionist theories in order to understand what we human beings are and what the peculiar nature of our linguistic activity is. -/- This paper describes, quoting widely from Percy, how abduction is the spontaneous activity of our reason by which we couple meanings and experience in our linguistic expressions. This coupling (...) of personal creativity and cultural tradition makes it possible to bridge the gaps between persons and cultures. (shrink)

The aim of this paper is to describe Dewey’s reception in the Spanish-speaking countries that constitute the Hispanic world. Without any doubt, it can be said that in the past century Spain and the countries of South America have been a world apart, lagging far behind the mainstream Western world. It includes a number of names and facts about the early translation of Dewey’s works in Spain, Chile, Cuba, Mexico and Argentina in the first half of the century and a (...) brief explanation of the decline of Dewey in the second half. To a great extent, Dewey’s conception of education was immersed in the international movement of reform that started at the turn of the century and would eventually slowly but surely, renovate the structure of the educational system throughout the entire century, including that of South America. But it is equally clear that the Spanish-speaking countries have displayed a general ignorance of Dewey and, by extension, of American pragmatism during most of the century. In spite of mutual incomprehension, a deep affinity between Dewey’s pragmatism and Hispanic philosophy is suggested in this paper, anticipating that the gradual process of democratization of Spain and the Hispanic countries of South America may be in some sense related to the rediscovery of Dewey and to the application of his key ideas in education. After decades of neglect of Dewey and of his contribution, there is a strong feeling not only that his conception of things is important to understand the last century but that Dewey – along with Peirce and other American classical pragmatists – may very well prove to be a key thinker for the XXIst century also in the Hispanic world. Along this vein, the recent resurgence of pragmatism can be understood not as the latest academic fashion but the occasion to start to close the gap between the two worlds. (shrink)

Social justice activism can be an emotional enterprise. While many people become involved due to feelings of anger and frustration about a particular unjust socio-political issue, we contend that these feelings exist in tandem with those of love and care for others (or for a specific community of belonging) and that it is this combination of emotions that helps sustain the desire to work toward positive or transformative social change. We mobilize Hochschild’s (1979, 1990, 2012) concept of emotional labour and (...) extend the literature on the emotional labour of racial justice activists by attending to the emotional and affective politics of grassroots, volunteer, peer-based, and unfunded anti-carceral activist groups in the City of Ottawa, Canada. As most research examines emotional labour in the context of paid social and health care work, our examination of grassroots unpaid activism is a unique contribution. We draw on the qualitative accounts of 25 representatives from 13 Ottawa-based activist groups that were gleaned through focus group interviews held over the course of seven evenings, which provide insight into their emotional motivations for anti-carceral activism, their experiences of emotional burnout, and the strategies they employ to manage the emotional impacts of this work. (shrink)

The aim of my paper is to highlight that for Peirce the reality of God makes sense of the whole scientific enterprise. The belief in God is a natural product of abduction, of the "rational instinct" or educated guess of the scientist or the layman, and also the abduction of God may be understood as a "proof" of pragmatism. Moreover, I want to suggest that for Peirce scientific activity is a genuine religious enterprise, perhaps even the religious activity par excellence, (...) and that to divorce religion from science is antithetical to both the scientific spirit and the real Peirce. Understanding the real Peirce requires to deal with his religious concerns, which are increasingly recognized as being perhaps as philosophically important as his scientific concerns. Since a key notion in this project is the idea of "il lume naturale" that Peirce borrowed from Galileo, I want also to pay attention to that expression which during years I have been following through Peirce's papers and books. -/- In order to try to explain some of this, my paper is arranged into four brief sections after this already long introduction: 1) God and scientific inquiry; 2) The belief in God as a product of abduction; 3) Galileo and Peirce: Il lume naturale; and by way of conclusion 4) Some remarks on the religious framework of Peirce's approach. (shrink)

In this paper, I argue that the meaning of Wittgenstein’s remarks on suicide should be elucidated against the background of the transcendental picture that permeates Wittgenstein’s early writings. This picture is, in its essentials, Schopenhauer’s metaphysics of the Will. It is part of my purpose here to argue that the question of suicide such as Wittgenstein raises it, far from being a side issue, is internally related to problems concerning the ethical integration of Will and world, and the meaning of (...) the world. As it will be seen, Wittgenstein manages to present a highly original view on the fundamental character of ethics that combines asceticism with an affirmative attitude to the world. Suicide would undermine ethics. As such, it stands for a nihilistic worldview. (shrink)

As part of a continuous process to explore the factors that might weaken or corrupt traditional peer review, in this paper, we query the ethics, fairness and validity of the request, by editors, of authors to suggest peer reviewers during the submission process. One of the reasons for the current crisis in science pertains to a loss in trust as a result of a flawed peer review which is by nature biased unless it is open peer review. As we indicate, (...) the fact that some editors and journals rely on authors’ suggestions in terms of who should peer review their paper already instills a potential way to abuse the trust of the submission and publishing system. An author-suggested peer reviewer choice might also tempt authors to seek reviewers who might be more receptive or sympathetic to the authors’ message or results, and thus favor the outcome of that paper. Authors should thus not be placed in such a potentially ethically compromising situation, especially as a mandatory condition for submission. However, the fact that they do not have an opt-out choice during the submission process—especially when using an online submission system that makes such a suggestion compulsory—may constitute a violation of authors’ rights. (shrink)

Dijkstra and Scholten have proposed a formalization of classical predicate logic on a novel deductive system as an alternative to Hilbert's style of proof and Gentzen's deductive systems. In this context we call it CED . This deductive method promotes logical equivalence over implication and shows that there are easy ways to prove predicate formulas without the introduction of hypotheses or metamathematical tools such as the deduction theorem. Moreover, syntactic considerations have led to the "calculational style," an impressive array of (...) techniques for elegant proof constructions. In this paper, we formalize intuitionistic predicate logic according to CED with similar success. In this system , we prove Leibniz's principle for intuitionistic logic and also prove that any valid formula of predicate logic can be proved in I-CED. (shrink)

Este trabajo ofrece un estudio del análisis teológico-político del Estado nacional moderno propuesto por Franz Rosenzweig en La Estrella de la Redención. Se persigue destacar la atención que Rosenzweig prestó al problema de la secularización y, por tanto, a la teología política, entendida ésta, en La Estrella, como "política mesiánica": cristianización de "los pueblos del mundo" como condición del auge del nacionalismo que condujo a Europa hacia la mundialización de la "guerra de religión", es decir, hacia una guerra mundial inter-nacional (...) por la unidad de salus y fides. De este modo se sientan las bases para una lectura teológico-política de la tercera parte de La Estrella, que de acuerdo con la hipótesis de trabajo del presente estudio debe ser entendida como una respuesta a la teoría hegeliana de la mundanización de la religión a través del Estado. Ésta será objeto de exposición en la primera parte del artículo. A continuación expondré el análisis de la articulación hegeliana de política, historia y religión que cabe encontrar en el Hegel de Rosenzweig y, por último, la decisivia función que desempeña en La Estrella. This paper deals with the theological-political interpretation of modern national State presented by Franz Rosenzweig in The Star of Redemption. I will try to emphasize the attention that Rosenzweig paid to secularization problem and therefore to political theology, which the author of The Star denominates "messianic politics": christianization of "the peoples of the world" as condition of the rise of nationalism which led to mundialization of "religious war", i. e. to inter-national world war in name of the unity of salus and fides. This way I will set the basis for a theological-political reading of the Third Part of The Star, which according to the hypothesis of the present essay is to be understood as a response to Hegel's theory of mundanization of religion through State. This Hegelian doctrine will be presented in the first section of the paper. Next I will expound Rosenzweig's early analysis of Hegel's articulation between politics, history and religion and, finally, the decisive role which subsequently he plays in The Star. (shrink)

RESUMEN El 18 de febrero de 2000, un grupo de 450 paramilitares de las Autodefensas Unidas de Colombia, armados hasta los dientes, incursionó en El Salado -corregimiento del Carmen de Bolívar. Aunque la masacre duró varios días, y cobró un saldo de 61 víctimas mortales, el 18 de febrero se puede decir que El Salado vivió un teatro real de lo atroz. La cancha principal sirvió como escenario, y el público, los mismos saladeros, fue obligado a presenciar una orgía de (...) goce y exceso. Los números y las escenas se caracterizaron por la variedad: jóvenes empaladas, ahorcamientos, ancianos asesinados a golpes, desmembramientos, apuñalamientos, asfixia con bolsas plásticas, violaciones. En lo que sigue, usando El Salado como ejemplo, trataré de caracterizar esta versión de la soberanía -este poder paralizante, con pretensiones de totalidad, que se ensaña sobre cuerpos inermes y vulnerables; un poder de naturaleza privada. Dos cuestiones me servirán de guía: ¿cuál es la mecánica o tecnología que hace posible esta relación disimétrica y absoluta de cuerpos? y ¿por qué este modo específico del poder soberano, no satisfecho con el aniquilamiento, busca representar espectacularmente dicha relación de dominación? Ante la primera cuestión, propongo ver el exceso como formando parte de planes, estrategias territoriales y formación militar. Quiero traer una alternativa a la perspectiva que habla del exceso como un arrebato de locura sin más o como lo otro irrepresentable. Frente a la segunda pregunta, intento revisar las condiciones del teatro soberano, y su modo llamativo de autorrepresentarse en las masacres de este tipo. ABSTRACT On February 18, 2000, a group of 450 soldiers of the Autodefensas Unidas de Colombia arrived at El Salado. Although the massacre lasted for several days, and left 61 dead, on February 18, it can be said that El Salado lived in a real theater of the atrocious. The main mini soccer field was a stage, and the public, the local population, was forced to witness an orgy of enjoyment and excess. The numbers and scenes were characterized by variety: impaled youths, hangings, old men beaten to death, dismemberment, stabbings, suffocation with plastic bags, rapes. The following article, using El Salado as an example, will try to characterize this version of sovereignty -this paralyzing power, with claims of totality, that rages on defenseless and vulnerable bodies, a power of a private nature. Two questions will guide this research: what is the mechanics or technology that makes this asymmetric and absolute relationship of bodies possible?, and, why this specific mode of sovereign power, not satisfied with annihilation, seeks to dramatically represent this relationship of domination? Faced with the first question, this paper proposes to view excess as part of plans, territorial strategies, and military training. It wants to bring an alternative to the perspective that speaks of excess as an outburst of madness or as the unrepresentable. Regarding the second question, it will try to review the conditions of the sovereign theater, and its striking way of manifesting itself in massacres of this kind. (shrink)

In 2015, the Retraction Watch leadership, Adam Marcus and Ivan Oransky, retracted an article that they had written for The Lab Times in 2013. According to Marcus and Oransky, in the 2013 piece, they had offered “bad advice” to academics. In the 2013 piece, Marcus and Oransky suggested that when an error, actual or potential, was detected in a published paper, that they should first contact – by name or anonymously – the editor, then the author, and finally the research (...) institute, following Committee on Publication Ethics guidelines. They also recommended readers to copy Retraction Watch on their communications – most likely so that Retraction Watch could gather a scoop – suggesting even that by mentioning or copying Retraction Watch would twist the arm of the editor, and perhaps speed up – or influence – the journal’s action, or decision. Offering such bad, flawed and unscholarly advice, claiming boldly, without any citations “that cronyism can protect obvious fraud”, the 2013 Lab Times piece was a clear act of antiscience advice. Clearly recognizing their own bad advice, and flawed and misleading logic, but taking considerable time to do so, Adam Marcus and Ivan Oransky retracted their 2013 article in December of 2015, but replaced it with a substitute offering even worse advice, indicating to concerned academics to scrap their 2013 advice of contacting authors, editors and academic institutes, and opting instead for a potentially biased anonymous option, using a whistle-blower website, PubPeer. Marcus and Oransky failed to indicate any financial or other conflicts of interest in their Lab Times piece. This is important, because, as we now know, the marriage between these watchdogs has been in the pipe-line for years now, reaching public prominence in early 2016 during a meeting in UC Berkeley, and culminating in generous financial backing – in the hundreds of thousands of US$ – by the Laura and John Arnold Foundation, to both Retraction Watch and PubPeer. This commentary examines how the retraction of one badly written journalistic piece for lack of professionalism led to the emergence of an even worse article full of biases. Perspectives on how this could be interpreted, and what should happen, are provided. (shrink)

For the philosopher of Rotterdam, religious coercion has two essential sources of illegitimacy: the linking of religious and ecclesiastical belief and the use of politics for religious purposes. Bayle responds to it, with his doctrine of freedom of conscience, on one hand and by means of the essential distinction between voluntary religious affiliation and political obligation, on the other hand. From my perspective, his doctrine of tolerance does not involve an atheist state, nor does it mean the rejection of the (...) presence of religion in the public space or its displacement to the intimate sphere of the conscience. This paper proposes a reading of Baylean tolerance as a political doctrine that allows the articulation between freedom of conscience, minority confessions, and official religion. Thus, the Baylean theoretical model could be considered a proposal to provide a normative form to the practice of toleration present in the seventeenth -century Netherlands. (shrink)

Doxasticism is the thesis that intention is or involves belief in the forthcoming action (Velleman, Harman). Supporters claim that it is only by accepting that thesis that we can explain a wide array of important phenomena, including the special knowledge we have of intentional action, the roles intention plays in facilitating coordination, and the norms of rationality for intention. Others argue that the thesis is subject to counterexample (Davidson, Bratman). Yet some others contend that the thesis can be reformulated in (...) a way that avoids such counterexamples and preserves its explanatory significance (Pears, Setiya). Their suggestion is that we view intention as involving partial –rather than full—belief. I argue that while the move from full to partial doxasticism helps to accommodate such counterexamples, it does so in a way that undermines the ability of the resulting view to explain the coordinating roles of and rationality norms for intention. (shrink)

The essential structure of proofs is proposed as the basis for a measure of complexity of formulas in FOL. The motivating idea was the recognition that distinct theorems can have the same derivation modulo some non essential details. Hence the difficulty in proving them is identical and so their complexity should be the same. We propose a notion of complexity of formulas capturing this property. With this purpose, we introduce the notions of schema calculus, schema derivation and description complexity of (...) a schema formula. Based on these concepts we prove general robustness results that relate the complexity of introducing a logical constructor with the complexity of the component schema formulas as well as the complexity of a schema formula across different schema calculi. (shrink)

By the time of his death in 1910 at the age of 68 years, William James had become the most influential thinker not just of his own period, but indeed of any period. As the sociologist Jack Barbalet has written: “His European reputation was possibly even higher than his standing in America. James not only represented to European thinkers the American advances in psychology and philosophy, for which he was largely responsible, but he entered into the formation of contemporary European (...) thought as much as he did American.” The aim of this paper is to provide a vivid sense of James’s personal involvement with European thought generally and continental philosophy specifically, giving some indications about various European countries, but with particular attention to Spain as a case study. Accordingly, the talk divides into three sections: (1) Europe in James; (2) James in Europe: friends and translations; and (3) James in Spain: translations and readers. A number of names and facts will be mentioned, since they provide the general framework for understanding the reception of William James in Continental Europe, but in particular the personal relations between William James and some of the most relevant European thinkers of his time are highlighted. (shrink)

The relationship between William James and Ludwig Wittgenstein (1889-1951) has recently been the subject of intense scholarly research. We know for instance that the later Wittgenstein's reflections on the philosophy of psychology found in James a major source of inspiration. Not surprisingly therefore, the pragmatist nature of the philosophy of the later Wittgenstein is increasingly acknowledged, in spite of Wittgenstein’s adamant refusal of being labeled a “pragmatist”. In this brief paper I merely want to piece together some of the available (...) evidence of Wittgenstein’s high regard for William James, not only for his thoughts, but even more so for his character. (shrink)

: This essay begins with a Native American women's perspective on Early Feminism which came about as a result of Euroamerican patriarchy in U. S. society. It is followed by the myth of "tribalism," regarding the language and laws of U. S. colonialism imposed upon Native American peoples and their respective cultures. This colonialism is well documented in Federal Indian law and public policy by the U.S. government, which includes the state as well as federal level. The paper proceeds to (...) compare and contrast these Native American women's experiences with pre-patriarchal and pre-colonialist times, in what can be conceptualized as "indigenous kinship" in traditional communalism; today, these Native American societies are called "tribal nations" in contrast to the Supreme Court Marshall Decision (The Cherokee Cases, 1831-1882) which labeled them "domestic dependent nations." This history up to the present state of affairs as it affects Native American women is contextualized as "patriarchal colonialism"and biocolonialism in genome research of indigenous peoples, since these marginalized women have had to contend with both hegemonies resulting in a sexualized and racialized mindset. The conclusion makes a statement on Native American women and Indigensim, both in theory and practice, which includes a native Feminist Spirituality in a transnational movement in these globalizing times. The term Indigensim is conceptualized in a postcolonialist context, as well as a perspective on Ecofeminism to challenge what can be called a "trickle down patriarchy" that marks male dominance in tribal politics. A final statement calls for "Native Womanism" in the context of sacred kinship traditions that gave women respect and authority in matrilineal descendency and matrifocal decision making for traditional gender egalitarianism. (shrink)

Usually in logic, proof systems are defined having in mind proving properties like validity and semantic consequence. It seems worthwhile to address the problem of having proof systems where satisfiability is a primitive notion in the sense that a formal derivation means that a finite set of formulas is satisfiable. Moreover, it would be useful to cover within the same framework as many logics as possible. We consider Kripke semantics where the properties of the constructors are provided by valuation constraints (...) as the common ground of those logics. This includes for instance intuitionistic logic, paraconsistent Nelson’s logic ${\textsf{N4}}$, paraconsistent logic ${\textsf{imbC}}$ and modal logics among others. After specifying a logic by those valuation constraints, we show how to induce automatically and from scratch an existential proof system for that logic. The rules of the proof system are shown to be invertible. General results of soundness and completeness are proved and then applied to the logics at hand. (shrink)

In this article it is defended that the notion known as “The mark of the cognitive” is better characterized as a process that performs the function of generating intelligent behavior, in a flexible and adaptive way, capable of adapting to circumstances, given it is a context sensitive process. For that, some relevant definitions of cognition are examined. In the end, it is pointed out that the definition of the mark of cognition as a context-sensitive process takes into account several factors (...) that were added as constitutive parts of cognitive phenomena over the years, especially the 4E Cognition, which cannot be satisfactorily accommodated alongside the preceding notions of cognition. Accordingly, this essay shouldn’t be mistaken merely as an exercise in intellectual history, but as a brief and accessible attempt to advance the debate. (shrink)

Models based on possible worlds have proved to be very useful in the interpretation of modal expressions. However, there is a difference in the way that mathematicians and philosophers may use such models. The mathematician constructs them to serve his own purposes and thereby determines their properties. The philosopher, on the other hand, does not have so much freedom. His objective, which is to achieve a better understanding of language, puts limits on this. Not everything can be stipulated. This fact (...) is sometimes forgotten. An example of this is the almost unrestricted use of the notion of transworld identidy in philosophical explanations and discussions. The first objective of the article is to show that this unrestricted use is illegitimate. On the other hand, it would be important to maintain the possibility of using the notion. The second objective of the article is precisely to show how this can be achieved. The kind of structure which appears to be most appropriate to account for how modalities are applied to particulars is then made explicit, formal applications of the proposed model are briefly presented, and the conditions for the application of the notion of transworld identity in the interpretation of natural language are considered. (shrink)

In 2007. Terence Tao wrote on his blog an essay about soft analysis, hard analysis and the finitization of soft analysis statements into hard analysis statements. One of his main examples was a quasi-finitization of the infinite pigeonhole principle IPP, arriving at the "finitary" infinite pigeonhole principle FIPP₁. That turned out to not be the proper formulation and so we proposed an alternative version FIPP₂. Tao himself formulated yet another version FIPP₃ in a revised version of his essay. We give (...) a counterexample to FIPP₁ and discuss for both of the versions FIPP₂ and FIPP₃ the faithfulness of their respective finitization of IPP by studying the equivalences IPP ↔ FIPP₂ and IPP ↔ FIPP₃ in the context of reverse mathematics ([9]). In the process of doing this we also introduce a continuous uniform boundedness principle CUB as a formalization of Tao's notion of a correspondence principle and study the strength of this principle and various restrictions thereof in terms of reverse mathematics, i.e., in terms of the "big five" subsystems of second order arithmetic. (shrink)