As novas modalidades de operações financeiras realizadas por bancos tradicionais versus suas contrapartes no ambiente virtual, as quais utilizam dados bancários e informações pessoais e sensíveis dos usuários naquilo que se chama de open banking é o tema central do trabalho. Assim, partiu-se de uma definição geral desse termo, declinando sua tentativa de regulação para analisar seu acoplamento com LGPD, concluindo-se da necessidade de uma intervenção do órgão regulador (BACEN) balanceando proteção de dados e aumento da concorrência gerado pelo instituto (...) estudado. A pesquisa bibliográfica foi utilizada e o método dialético foram utilizados pelo prisma da Análise Econômica do Direito. (shrink)

Este artigo aborda as questões de regulação de mercados com foco em dois países: China e Estados Unidos da América, ambos influentes na condução de cenários políticos, econômicos, tecnológicos e sociais. O objetivo da pesquisa é demonstrar, por meio da revisão dos dois maiores sistemas econômicos – capitalismo e socialismo – como os aplicativos chineses WeChat e TikTok suscitaram conflitos em prol da regulação de mercados que utilizam inovações tecnológicas. A pesquisa adotou o método dedutivo e bibliográfico, por meio de (...) documentação indireta. Conclui-se que os conflitos eram mais ideológicos-políticos do que jurídicos-normativos. (shrink)

Instances of negative causation—preventions, omissions, and the like—have long created philosophical worries. In this paper, I argue that concerns about negative causation can be addressed in the context of causal explanation generally, and mechanistic explanation specifically. The gravest concern about negative causation is that it exacerbates the problem of causal promiscuity—that is, the problem that arises when a particular account of causation identifies too many causes for a particular effect. In the explanatory context, the problem of promiscuity can be solved (...) by characterizing the phenomenon to be explained as a contrast between two or more events or non-events. This contrastive strategy also can solve other problems that negative causation presents for the leading accounts of mechanistic explanation. Along the way, I argue that to be effective, accounts of causal explanation must incorporate negative causation. I also develop a taxonomy of negative causation and incorporate each variety of negative causation into the leading accounts of mechanistic explanation. (shrink)

The aim of this study is to explore social media marketing activities and their impact on consumer intentions. This study also analyzes the mediating roles of social identification and satisfaction. The participants in this study were experienced users of two social media platforms Facebook and Instagram in Pakistan. A self-administered questionnaire was used to collect data from respondents. We used an online community to invite Facebook and Instagram users to complete the questionnaire in the designated online questionnaire system. Data were (...) collected from 353 respondents, and structural equation modeling was used to analyze the data. Results show that SMMAs have a significant impact on the intentions of users. Furthermore, social identification mediates the relationship between social media activities and satisfaction, and satisfaction mediates the relationship between social media activities and the intentions of users. This will help marketers how to attract customers to develop their intentions. This is the first novel study that used SMMAs to address the user intentions with the role of social identification and satisfaction in the context of Pakistan. (shrink)

Philosophy of history; the idea of the not-being and the history, by K. M. Jamil.--Philosophy of history, by Khwaja Ashkar Husain.--Philosophy of history, by A. H. Kamali.--Philosophy of history, by B. H. Siddiqi.--Philosophy of history: explanation in history, by Kazi A. Kadir.

In this paper we analyze the existence of joint probabilities for the Bell-type and GHZ entangled states. We then propose the usage of nonmonotonic upper probabilities as a tool to derive consistent joint upper probabilities for the contextual hidden variables. Finally, we show that for the extreme example of no error, the GHZ state allows for the definition of a joint upper probability that is consistent with the strong correlations.

Quantum indistinguishability directly relates to the philosophical debate on the notions of identity and individuality. They are crucial for our understanding of multipartite quantum systems. Furthermore, the correct interpretation of this feature of quantum theory has implications that transcend fundamental science and philosophy, given that quantum indistinguishability is a resource in quantum information theory. Most of the conceptual analysis of quantum indistinguishability is restricted to studying the permutational invariance of quantum states, the concomitant quantum statistics and their entanglement. Here, we (...) analyse the role of indistinguishability and non-individuality in other areas of quantum theory. We start by analysing how a very peculiar use of indistinguishability underlies Feynman’s rules for summing amplitudes in interference phenomena. Next, we study how quantum indistinguishability is underestimated in several topics of debate in the quantum physics literature, such as the Einstein–Podolsky–Rosen argument, Bell’s inequalities and the Bell–Kochen–Specker theorem. Finally, we argue that an ontology of truly indistinguishable entities can serve as a basis for a quantum ontology that can give interesting answers to the interpretational problems of quantum mechanics. We claim that, in addition to superposition, contextuality and entanglement, indistinguishability (understood in a robust ontological sense) is one of the central features of quantum physics. -/- . (shrink)

In the course of Azerbaijan's multi-regional foreign policy based on national interests, strengthening relations with countries in the vast Islamic geography with closer ties occupies a special place. Following the political will of President Ilham Aliyev, our republic continuously contributes to the strengthening of Islamic solidarity in the world, based on its historical traditions and national and moral values. Several countries in the world have not established diplomatic relations with Armenia due to its policy of aggression. Pakistan is among such (...) countries, reflecting the stance of a brotherly nation. Expressing his satisfaction with this, President Ilham Aliyev characterized the bilateral relations as follows: "Our relations are the relations between two brotherly countries." Prime Minister Mohammad Shahbaz Sharif compared Pakistan and Azerbaijan to two hearts in one body, saying: "There are brotherly and friendly relations between Azerbaijan and Pakistan." Our relations are based on mutual support, sincerity, and respect. The shared faith, similarity of national and moral values, and several historical factors have always connected the societies of Azerbaijan and Pakistan. Throughout history, Azerbaijan has shown goodwill towards Pakistan, and Pakistan towards Azerbaijan. (shrink)

ABSTRACT Malaysia’s 13th general election in 2013 was the final election where the longest-serving elected government in the world, Barisan Nasional, regained power, before it was ousted after over six decades of authoritarian rule in 2018. In a country that practises parliamentary democracy but simultaneously observed close cooperation between the then ruling coalition and the mainstream press, this paper shows the micro-politics of the driving force of the coalition, United Malays National Organisation – specifically, how anxiety regarding the maintenance of (...) their privileged and empowered Malay position dominated the national narrative during the GE13 campaign. Focusing on editorial journalistic genres in four paid-for Malay-language newspapers, I illustrate the typical politics of fear that characterises much of Malaysian right-wing rhetoric – the ways in which racial and religion issues are provoked. The in-depth representational analysis, via the Discourse-historical Approach’s nomination and predication strategies, also suggests the normalisation of nationalistic and racist rhetoric, which primarily works with ‘fear’: fear of change, of loss of privilege, of the future, of other races; in principle, almost anything can be constructed as a threat to ‘Us’, an imagined homogenous people inside a well-protected territory through the discursive construction of such in-groups and out-groups. (shrink)

L'Etat est généralement considéré, à tort comme une création des société occidentale. L'œuvre de Ibn Khaldoun, dans sa contribution innovante à la théorie de l'Etat montre au contraire combien essentiel est la nouveauté du rôle qu'il accorde au contrat social. C'est dans l'Etat que l'individu connaît son plus entier développement, le rôle du souverain n'étant pas de créer ou de promouvoir en l'homme une vie vertueuse, mais de le protéger de son propre égoïsme. Une telle mutation a eu aussitôt d'incalculables (...) répercussions dans le domaine du droit, comme celui du pouvoir. " L'Etat est à lui seul l'origine du Droit et de l'Autorité ". Cette conclusion a amené Ibn Khaldoun à envisager autrement le rapport du spirituel et du temporel. On mesure aujourd'hui l'importance de cette affirmation, qui malgré les événements qui défrayent les fragiles équilibres politiques à travers le monde, a grandement influencé le courant rationaliste arabe. L'auteur, s'appuyant sur l'œuvre d'Ibn Khaldoun, pose la question dans cet ouvrage, de l'évolution de la crise de l'Etat dans le monde arabo-musulman. (shrink)

Arguably the most prolific and most widely read philosopher of our time, Slavoj Zizek has made indelible interventions into many disciplines of the so-called human sciences that have transformed the terms of discussion in these fields. Although his work has been the subject of many volumes of searching criticism and commentary, there is no assessment to date of the value of his work for the development of these disciplines. _Zizek Now_ brings together distinguished critics to explore the utility and far-ranging (...) implications of Zizek's thought and provide an evaluation of the difference his work makes or promises to make in their chosen fields. As such, the volume offers chapters on quantum physics and Zizek's transcendentalist materialist theory of the subject, Hegel's absolute, materialist Christianity, postcolonial violence, eco-politics, ceremonial acts, and the postcolonial revolutionary subject. Contributors to the volume include Adrian Johnston, Ian Parker, Todd McGowan, Bruno Bosteels, Erik Vogt, Verena Conley, Joshua Ramey, Jamil Khader, and Zizek himself. (shrink)

(Spanish) RESUMEN: La libertad absoluta postulada por Viktor Emil Frankl y Jean-Paul Sartre, la Shoah y la creencia en un dios omnipotente, bueno y justo parecen contradecirse. La pregunta por el sentido del sufrimiento de las víctimas del Holocausto (la verdadera catástrofe, el mayor crimen contra la humanidad), simbolizado por Auschwitz, y como punto de inflexión en la historia, es terriblemente dolorosa y parece no tener una respuesta filosófica ni teológica. A mi juicio, es importantísimo distinguir entre las víctimas inocentes (...) de la Shoah que perecieron y las víctimas inocentes que sufrieron un verdadero infierno y perdieron a sus seres queridos, pero que lograron sobrevivir. Ambas son víctimas, por supuesto, pero así como encontrarle un posible sentido al sufrimiento de las víctimas masacradas y gaseadas podría suponer un insulto a su sufrimiento y agonía –en especial, al horror que sufrieron los niños–, el horrible sufrimiento de los supervivientes pudo dar, tal vez, de alguna manera, un sentido a sus vidas después de la liberación de los campos de concentración y exterminio, ya fuera como voz, como protesta o como simple supervivencia. Frankl apuesta por un sentido último (que abraza el sentido del sufrimiento de las víctimas), y Sartre, aunque parezca no apostar por sentido alguno, volcó su vida al compromiso político después de la Segunda Guerra Mundial, y ello parece vislumbrar una minúscula pizca de sentido después de la barbarie. La filosofía de Frankl es un sí a la vida incluso en las situaciones más extremas, un grito casi nietzscheano que exalta el valor de la vida más allá de cualquier sufrimiento. Frankl, padre de la logoterapia y superviviente del Holocausto, abre una puerta a Dios al hablar de un dios inconsciente, una dimensión suprahumana y una fe incondicional, y define la religión como espiritualidad y como la búsqueda del hombre por el sentido último. Según Frankl, la libertad no se contradice con Dios, y la religión existe no a raíz de la barbarie, sino a pesar de la barbarie. El existencialismo sartreano es una filosofía de la libertad radical y de la responsabilidad. El hombre está condenado a ser libre. El ser humano es un ser en el que la existencia precede a la esencia. Somos totalmente responsables de lo que somos. Sartre afirma que la libertad humana es incompatible con Dios. En un mundo sin Dios, la moral la construyen los hombres, con sus propias decisiones y sus acciones, y la existencia y el sufrimiento de las víctimas no tienen sentido alguno. Sartre define al hombre como libertad, responsabilidad, angustia y contingencia. Frankl define al hombre como libertad, responsabilidad, espiritualidad y búsqueda de sentido. Con esta tesis me propongo entrar en la resbaladiza dimensión del dolor, la desesperación, el sentido y sinsentido del sufrimiento de las víctimas (teniendo presente los horrores de Auschwitz, que en teología y filosofía ha simbolizado desde la liberación de los campos la muerte de Dios y la muerte de la moral). Es verdad que no solo los hombres, mujeres y niños judíos fueron víctimas de la barbarie alemana, pero, como reza el mensaje de Elie Wiesel en la exposición permanente del Block 27 del Auschwitz-Birkeanu State Museum: "Not all victims were Jewish in this place, but all Jews were victims". La Shoah no es un episodio dentro de la Segunda Guerra Mundial, sino un punto de inflexión en la historia de la humanidad, y es una catástrofe que nos concierne a todos, hombres y mujeres judíos y no judíos, religiosos e irreligiosos, creyentes e increyentes, como seres libres, responsables y morales que somos –o que deberíamos ser. Muchas de las víctimas del Holocausto, en medio de la desesperación, entraron en las cámaras de gas orando, aferrándose a la esperanza de que ese final espeluznante no era un punto final. Con esta tesis no me propongo de ninguna manera responder a la eterna pregunta de si Dios existe o no, sino que propongo interpretar ese grito hacia Dios como un desesperado anhelo de esperanza. También me propongo encontrar una coherencia en las posturas de estos dos grandes pensadores para quienes la libertad y la responsabilidad definen al hombre: Frankl (quien apuesta por una dimensión suprahumana donde existe un sentido último en el que el sufrimiento de las víctimas tiene que tener algún sentido, aunque ese sentido sea completamente incomprensible en la dimensión humana) y Sartre (el existencialista ateo por excelencia, para quien el mundo, la existencia y el sufrimiento son absolutamente contingentes). En el primer capítulo expongo la logoterapia y el existencialismo sartreano: describo las tres dimensiones del hombre y las tres búsquedas de sentido propuestas por Frankl, y expongo las cinco consecuencias de "l'existence précède l'essence", centrándome en la libertad y la responsabilidad, y hablo del suicidio. El segundo capítulo está dedicado al dios inconsciente frankleano, la dimensión suprahumana, la búsqueda por el sentido último y la fe incondicional. En el tercer capítulo ilustro la libertad sin Dios sartreana, la ontología sartreana, el ateísmo sartreano y el humanismo sartreano, y hablo sobre la responsabilidad, la mauvaise foi, la contingencia, la situation y la angustia. El cuarto capítulo es necesariamente histórico (sin dejar de ser filosófico): me pregunto por la muerte de Dios después de Auschwitz, argumento y defiendo la unicidad del Holocausto (la Shoah es un punto de inflexión en la historia de la humanidad), describo las masacres antes de los campos de exterminio (Einsatzgruppen, Ordnungspolizei y Wehrmacht), el gigantesco complejo de Auschwitz (Stammlager, Auschwitz-Birkenau y Monowitz-Buna), reflexiono sobre Dios y el mal (centrándome en los niños de Auschwitz), describo los días de Frankl en Auschwitz, hablo de Dios como esperanza, de la inmortalidad y la escatología, de la crueldad de Dios, de la relación entre el cristianismo y el antisemitismo, del islam y el antisemitismo, critico el silencio de Dios, hablo de la muerte de Dios y del juicio contra Dios. En el quinto capítulo expongo la moral frankleana (una moral que atañe al hombre y no a Dios), basándome en su teoría del amor y en su única obra de teatro (Synchronisation in Binkerwald), y la moral sartreana (una moral que atañe a una humanidad sin Dios), recordando a Dostoyevsky, analizando la famosa cita de Garcin en Huis clos "L'enfer, c'est les Autres", criticando el marxismo de Sartre y cuestionando (con la mirada de Frankl y Sartre) el verso de Brecht "Erst kommt das Fressen, dann kommt die Moral"; al final del capítulo incluyo una reflexión propia y las críticas frankleana y sartreana sobre la impunidad de los verdugos y colaboradores después del Holocausto (con el permiso de Dios). Después de la Conclusión, añado un Apéndice sobre las vidas de Frankl y Sartre, para poder entender mejor su obra. PALABRAS CLAVE: logoterapia, existencialismo sartreano, búsqueda de sentido, libertad, responsabilidad, moral, angustia, sufrimiento, supervivientes, víctimas, contingencia, espiritualidad, religión, Dios, esperanza, antisemitismo, culpa, Auschwitz, Holocausto, Shoah. /// (English) ABSTRACT: The absolute freedom defended by Viktor Emil Frankl and Jean-Paul Sartre, the Shoah and the belief in an omnipotent, benevolent and just God seem to contradict each other. The question of the meaning of the victims' suffering of the Holocaust (the true catastrophe, the biggest crime against humanity), simbolised by Auschwitz and as a turning point in History, is terribly painful and doesn't seem to have an answer. In my opinion, it's crucial to distinguish between the innocent victims of the Shoah who perished and the innocent victims who sufferend a real hell and lost their loved ones, but managed to survive. Both are victims, of course, but just as finding a possible meaning to the suffering of the massacred and gassed victims could result in an insult to their suffering and agony –especially to the horror that the children suffered– the gigantic suffering of the survivors could, maybe, somehow, give a meaning to their lives after the liberation of the concentration and extermination camps, either as a voice, as a protest, or as a simple survival. Frankl believes in an ultimate meaning (that embraces the meaning of the victims' suffering), and Sartre, even if it appears not to embrace any meaning, turned his life to political engagement after War World II, and that attitude seems to give a tiny glimpse of meaning after the barbarity. Frankl's philosophy says yes to life even in the most extreme situations, and it's a Nietzschean-like scream that exalts the value of life beyond any monstrous suffering. Frankl, the father of logotherapy and a Holocaust survivor, opens a door to God when he talks about an unconscious God, a supra-human dimension and an unconditional faith; he defines religion as spirituality and as man's search for ultimate meaning. According to Frankl, freedom is not contradictory with God, and religion exists not because of the barbarity but in spite of the barbarity. Sartrean existentialism is a philosophy of radical freedom and responsibility. Men are condemned to be free. We are beings where the existence precedes the essence. We are completely responsible of what we are. Sartre argues that human freedom is incompatible with God. In a godless world, morality is constructed by people, with their own choices and actions, and human existence and the suffering of the victims don't have any meaning. Sartre defines man as freedom, responsibility, Angst and contingency. Frankl defines man as freedom, responsibility, spirituality and search for meaning. With this dissertation I attempt to enter in the slippery dimension of the pain, despair, meaning and meaninglessness of the victims' suffering (having in mind the horrors of Auschwitz, that in theology and in philosophy have simbolised, since the liberation of the camps, the death of God and the death of morality). It's true that not only Jewish men, women and children were victims of the German barbarity, but, as Elie Wiesel's message from the permanent exhibition from Block 27 of the Auschwitz-Birkeanu State Museum reads: "Not all victims were Jewish in this place, but all Jews were victims". The Shoah is not an episode inside War World II, but a turning point in the history of humankind, and a catastrophe that embraces us all, Jewish and not not Jewish men and women, religious and not religious, believers and not believers, as the free, responsible and moral beings that we all are –or that we should be. A lot of the victims, in the midst of their desperation, entered into the gas chambers praying, holding to the hope that their horrifying end was not the ultimate end. With this dissertation I do not attempt to answer the eternal question of the existence of God, rather, I will try to interpret that scream to God as a longing for hope. I also intend to find a coherence between the thought of these two great thinkers for whom freedom and responsibilty define man: Frankl (who argues that there is a suprahuman dimension where an ultimate meaning exists and where the victims' suffering has to have a meaning, even if this meaning is completely incomprehensible in the human dimension) and Sartre (the atheist existentialist par excellence, for whom the world, human existence and suffering are absolutely contingent). In the first chapter I expose logotherapy and Sartrean existentialism: I describe the three dimensions of man, the three searches for meaning, the five consequences of "l'existence précède l'essence" and I speak about suicide. The second chapter delves into the unconscious God, the supra-human dimension, the ultimate meaning and the unconditional faith. In the third chapter I expose the freedom without God defended by Sartre, Sartre's ontology, Sartre's atheism, Sartre's humanism, and his ideas about responsibility, mauvaise foi, contingency, situation, and Angst. The fourth chapter is necessarily historical (while being philosophical too): I wonder about the death of God after Auschwitz, I argue and defend the uniqueness of the Holocaust (the Shoah is a turning point in the history of humankind), I describe the massacres before the extermination camps (Einsatzgruppen, Ordnungspolizei y Wehrmacht), the gigantic Auschwitz camp complex (Stammlager, Auschwitz-Birkenau y Monowitz-Buna), I reflect on God and evil (focusing on the children of Auschwitz), I describe Frankl's days in Auschwitz, I talk about God as hope, about immortality and escathology, I discuss God's cruelty, the relationship between Christianity and antisemitism and Islam and antisemitism, I question the silence of God, and I talk about the death of God and about the trial against God. In the fifth chapter I talk about the Franklean morality (a morality that concerns man and not God), on the basis of his love theory and his only work of theater (Synchronisation in Binkerwald), and the Sartrean morality (a morality that concerns a humanity without God), remembering Dostoyevsky, analysing Garcin's famous quote in Huis clos "L'enfer, c'est les Autres", crticizing Sartre's marxism and questioning (with Frankl's and Sartre's eyes) Brecht's verse "Erst kommt das Fressen, dann kommt die Moral"; at the end of the chapter I include my own reflection (and Frankl and Sartre's critique) about the impunity of the executioners and collaborators after the Holocaust (with God's permission). After the Conclusion, I add an Appendix about the lives of Frankl and Sartre, which helps understanding better their work. KEYWORDS: logotherapy, existentialism, search for meaning, freedom, responsibility, morality, Angst, suffering, survivors, victims, contingency, spirituality, religion, God, hope, antisemitism, guilt, Auschwitz, Holocaust, Shoah. (shrink)

Public university business schools appear to struggle in upholding their educational self. Corporate scandals linked to business graduates raise questions about the role of PUBS in the development of civilized societies. This study develops an ethical decision making model in the PUBS context based on moral theories and then empirically tests the model. The model hypothesizes that individuals’ moral philosophies in terms of egoism and utilitarianism as well as subjective norm in terms of peer influence affect their unethical behavioural intention. (...) Moreover, this study compares ethical levels between business students with those from other disciplines. Data was collected using a structured questionnaire from established public universities in Malaysia. The data was analysed using the Smart Partial Least Squares, a second generation structural equation modelling software, as well as the SPSS version 23. The results reveal that moral philosophies and subjective norm exert positive and significant effects on unethical behaviour intention. The study, however, found no significant effect with regard to unethical behaviours between business and non-business students. The authors argue that a university’s status may explain a student’s intentions towards ethics. Implications of the results and future research are proposed. (shrink)

The Holy Qur’an relates believers’ pure emotions to brotherhood. From the perspective of Islam, it has been also affirmed that two people have the same thoughts and opinions in one centre point of love in brotherhood, so fraternal feelings are not merely limited to kinship and consanguinity. In this line, the Holy Qur’an states that we have come to make you brothers with each other; not a brotherhood from parents, but an Islamic one, which is highly appreciated in the Islamic (...) society. In addition, a believing brother can never be filled when his fellow believer is hungry, and he cannot be clothed while the other is with nothing on. Islam further considers all Muslims as one family and calls everyone brothers and sisters or siblings. The true Muslims of any race and tribe as well as any language and age thus have a deep sense of brotherhood with each other, even if one lives in the Eastern parts of the world and the other in the West. In sum, this article aimed to investigate the role of religious teachings in strengthening believers’ brotherhood in the Islamic society. For this purpose, firstly, the definition of religious brotherhood was provided; secondly, religious brotherhood has been described based on the Holy Qur’an.Contribution: This article helped gain a new insight into the role of Islamic teachings in strengthening religious brotherhood in the Islamic society. Besides, the indicators of religious brotherhood were extracted and then enlightened according to the Ayat (viz. verses) from the Holy Qur’an. (shrink)

Gottlob Frege may be considered as the first intellectual giant in thePhilosophy of Language. He was the first to raise the issue ofmeaning by formulating an organized theory of meaning for a part ofnatural language as the theory of meaning is at the core of philosophy of language. He emphasizes that the meaning of a sentence directly depends on the meaning of its constituent parts. That is why he has to dissect the internal structure of a sentence or complex expressions (...) provided by a logical syntax, while the truth value of such sentences may be revealed by logical semantics which can be put forward by treating these sentences as a whole. (shrink)

Cet article analyse les temporalités spécifiques de l’activité journalistique dans la médiatisation de la mort des célébrités. Il s’agit de saisir les facteurs, liés à des logiques professionnelles et médiatiques, qui déterminent les rythmes de l’information lors de la couverture du décès d’un personnage public. Nous nous appuyons pour cela sur l’analyse quantitative et qualitative d’un corpus de 24 459 titres et « chapeaux » sur des personnages publics décédés, correspondant à l’ensemble des annonces de décès de l’année 2012 repérées (...) dans la base transmédia OTMedia. L’étude de la circulation transmédiatique de l’annonce de ces décès permet de saisir les modalités temporelles du déploiement de l’événement-décès, entre la télévision, la radio, la presse en ligne et le Web. Nous distinguons deux opérations, relativement séparables dans le temps, qui gouvernent les rythmes de mort. La première opération renvoie à la valeur supposément intrinsèque de l’information : il relève d’un travail, inhérent à tout média, de gatekeeping, dictant la sélection des personnes dont il convient de signaler la disparition. La seconde opération renvoie à la valorisation de la nouvelle à travers un séquençage type relatif au potentiel symbolique et narratif des faits relatés. Nous défendons que les controverses sur la vie et la mort d’une personnalité sont les carburants les plus efficients de la couverture nécrologique. (shrink)

RESUMEN: Viktor Frankl es el pensador del sentido y de la esperanza. Superviviente del Holocausto, perdió a sus padres, a su hermano y a su mujer en la Shoah. Frankl jamás se rindió al desaliento y apostó por ser optimista a pesar de la tríada trágica de la vida (el sufrimiento, la culpa y la muerte). Su tesis es un sí a la vida con mayúsculas: el ser humano es un ser en busca de sentido, y la vida siempre tiene (...) sentido, bajo cualquier circunstancia. Esta bella tesis es, sin embargo, un tanto problemática en un escenario tan espeluznante como la Shoah. Frankl define al ser humano como libertad, responsabilidad, espiritualidad y búsqueda de sentido. El presente artículo expone la logoterapia bajo una perspectiva filosófica, incluye un recorrido histórico-biográfico desde el Anschluss hasta la liberación, reflexiona sobre la búsqueda por el sentido y el sentido del sufrimiento, y muestra cómo algunas de las tesis de Frankl pudieron ayudar a algunas víctimas en los campos de concentración alemanes (jamás en los campos de exterminio alemanes ni en las masacres de los Einsatzgruppen) y cómo pueden ser un antídoto contra la desesperación y el suicidio. /// -/- ABSTRACT: Viktor Frankl is the thinker of meaning and hope. He was a Holocaust survivor and lost his parents, his brother and his wife in the Shoah. Frankl never surrendered to hopelessness and committed to optimism despite the tragic triad of life (suffering, guilt and death). His thesis is a yes to life in capital letters: human beings are beings in search of meaning, and life always has meaning, whatever the circumstances. This beautiful thesis is, nevertheless, a bit problematic in a gruesome scenario such as the Shoah. Frankl defines human beings as freedom, responsibility, spirituality and search for meaning. The present paper discusses logotherapy from a philosophical perspective, includes a historical-biographical note since the Anschluss until the liberation, reflects on the search for meaning and the meaning of suffering, and shows how some of Frankl's thesis may have been useful to some victims in the German concentration camps (never in the German extermination camps or in the massacres of the Einsatzgruppen) and how they can be an antidote against despair and suicide. (shrink)

Este artigo apresenta uma tradução da hermenêutica sobre a unicidade de Deus de um capítulo (sura) do Alcorão, de acordo com o pensamento de Avicena (Ibn Sῑnā). É o capítulo denominado capítulo do Monoteísmo, cujo número é 112 no Alcorão. Antes, porém, há uma introdução sobre o que representou o Alcorão nos primórdios do Islã e a sua influência no desenvolvimento da filosofia e da teologia em terras do Islã. Nesse texto, pode ser constatado que, na doutrina islâmica, o primeiro (...) fundamento e o mais rigoroso é a unicidade de Deus. É sobre isso que este artigo discorre. This paper presents a translation of the hermeneutics of the oneness of God from chapter (sura) 112 of the Qur'an (the Chapter on Monotheism), according to the thought of Avicenna (Ibn Sῑnā). First, however, there is an introduction which presents the Qur'an in the early days of Islam, as well as its influence on the development of philosophy and theology in Islamic lands. It may be noted in this text that the first and most rigorous foundation is Islamic doctrine is the oneness of God. (shrink)

In this article, I examine Slavoj Žižek’s Freudian-Hegelian interpretation of Mary Shelley’s Frankenstein: or the Modern Prometheus (1818), and argue that Žižek’s critique of Shelley’s ambiguous and contradictory attitude toward the French Revolution and its regime of terror remains central to the debates about the revolutionary and Enlightenment ideals today. For Žižek, Shelley employs the family myth not only to obfuscate the social reality of the French Revolution, but also to subvert the bourgeois family from within, through its transgressive sexual (...) politics. Although Shelley manages not simply to dismantle modernity, she expresses a radical commitment to a “pure Enlightenment subjectivity”. Nonetheless, Shelley fails to articulate the speculative identity of the Enlightenment and revolutionary terror. Žižek’s analysis of Shelley’s ambiguous position on emancipatory politics has major implications for his critique of Leftist debates about Muslim refugees in Europe and transgender sexuality. It is still urgent, Žižek correctly insists, to interrogate the ways in which identity politics and the human rights regime can be readily appropriated and commodified in late capitalism. (shrink)

In this article, I examine the axiology of techniques in the environmentalist discourses of degrowth through the lens of French philosopher Gilbert Simondon. This fertile articulation shows, first, that degrowth discourses evaluate techniques only based on their uses; second, it explains why such an axiology, praxeological rather than technological, is unable to influence technical progress. Beginning with Simondon, I show in particular that degrowth thinking ignores the distinction between information and energy within technical realities. Yet, this distinction is necessary if (...) we wish to link the study of techniques and ecology in a constructive way. (shrink)

Este trabajo estudió la defensa del niño concebido aún no nato y el reconocimiento del no nacido en los casos que se trate de su bien en el ordenamiento jurídico venezolano. El objetivo general estuvo dirigido al examen del ordenamiento jurídico patrio en cuanto a las normas que salvaguardan la vida desde la concepción en el seno materno. Se trata pues de una investigación documental, en donde se analizó la doctrina nacional y foránea sobre la protección del no nacido, su (...) reconocimiento, además se tomó en cuenta lo establecido en el Catecismo de la Iglesia Católica y en el Compendio de la Doctrina Social de la Iglesia sobre el aborto y la defensa de la vida, también se analizaron las leyes nacionales que tratan sobre la materia objeto de estudio. Se concluyó que aunque el ordenamiento jurídico venezolano no expresa claramente la defensa de la vida desde el momento de su concepción, reconoce los derechos del no nacido cuando se trate de su bien; tomando esto en cuenta se hace un análisis extenso haciendo uso de la hermenéutica jurídica para determinar que la norma protege la vida del concebido puesto que el bien más preciado que tiene el hombre es el derecho a la vida. . (shrink)

En este escrito se presentan algunos desarrollos de la teoría política de John Rawls ahondando en aquellas categorías que permitan contrastar aspectos de los planteamientos rawlsianos con spectos del pensamiento utilitarista clásico. El propósito es discernir qué tan grande es la deuda que tienen pensadores contemporáneos como Rawls con autores clásicos del siglo XIX tales como Bentham y Mill.

RESUMO O objetivo deste artigo é analisar a concepção de liberdade encontrada em "Discourses concerning government" de Algernon Sidney. Mantendo a perspectiva republicana, a liberdade é definida pela ausência de dominação, ou seja, pela não submissão, sujeição ou exposição à vontade arbitrária de outra pessoa; e assumindo a perspectiva jusnaturalista, a liberdade é considerada um direito natural, inerente à condição humana, que deve ser preservado e assegurado pela autoridade política. Pretende-se discutir como Sidney articula essas duas perspectivas em sua teoria (...) política, projetando a concepção republicana de liberdade na modernidade.ABSTRACT The objective of this paper is to analyze the concept of freedom found in Algernon Sidney’s "Discourses Concerning government". Keeping the republican thought, freedom is defined by the absence of domination, i.e., the denial of submission, bondage or exposure to the arbitrary will of another person; and taking the jusnaturalist thought, freedom is considered a natural right inherent to the human condition, which must be preserved and guaranteed by the political authority. I intend to discuss how Sidney articulates these two perspectives in his political theory, outlining the republican conception of freedom in modernity. (shrink)

RESUMEN: Hume no comparte la indispensable premisa del ateísmo (Dios no existe), pero sostiene que solamente podemos afirmar que existe lo que se puede probar, comprobar y verificar. Tanto la causalidad como la sustancia como el propio yo son solo creencias. Este aplastante escepticismo influirá inevitablemente en la idea de Dios. La filosofía de Hume comparte con el ateísmo tres puntos cruciales: 1. Crítica al argumento del diseño; 2. Mortalidad del alma; 3. Crítica a los monoteísmos. Con este artículo me (...) propongo mostrar que la filosofía de Hume, aun siendo escéptica, supone una puerta hacia el ateísmo. PALABRAS CLAVE: escepticismo, agnosticismo, deísmo, ateísmo, monoteísmo, inmortalidad del alma./// ABSTRACT: Hume does not share atheism’s indispensable premise (God does not exist) but he argues that we only can assure what exists by proof and verification. Causality, substance, and the self are only beliefs. This overwhelming skepticism will influence inevitably his idea of God. Hume’s philosophy shares with atheism three cru- cial points: 1. Criticism of the design argument; 2. Mortality of the soul; 3. Criticism of the monotheistic religions. With this paper I intend to show that Hume’s philosophy, even though being skeptical, opens a door to atheism. KEYWORDS: skepticism, agnosticism, deism, atheism, monotheism, immortality of the soul. (shrink)

RESUMEN: Derrida es un pensador judío sefardí que cuestiona sistemáticamente las obras literarias, filosóficas, artísticas y políticas (desmenuzando y deconstruyendo), y cuya obra se mueve entre los márgenes de la filosofía. Conocido como el defensor de la escritura, Derrida es, en el fondo, un pensador de ‘parole vive’ que reconoce que la escritura deja a la palabra inmóvil. En el presente artículo saco a luz la cultura judía sefardí de Derrida (que a menudo se desconoce o se pasa por alto), (...) muestro que Derrida denunció (aunque tímidamente) el antisemitismo en su diálogo con Élisabeth Roudinesco y sostengo que la famosa inversión derridiana escritura–palabra oral (su crítica al fonocentrismo) podría ser menos profunda de lo que se cree (más compleja, con sutiles matices, pequeñas contradicciones y marcada de tensiones), puesto que Derrida confiesa que la imagen de Sócrates y Platón descubierta en un envoi de La carte postale podría ser una equivocación, confiesa en una carta a Gadamer que él es un hombre de ‘parole vive’ y elogia los encuentros con Gadamer en Béliers. Le dialogue ininterrompu: entre deux infinis, le poème /// ABSTRACT: Derrida was a Sephardic Jewish thinker who systematically questioned the edges of literary and philosophical works (unpacking and deconstructing), and whose work moves between the margins of philosophy. Known as the defender of writing, Derrida was, at heart, a thinker of ‘parole vive’ who recognised that writing renders the word immobile. In this paper, I bring to light Derrida’s Sephardic Jewish culture (which is often unknown or overlooked), show that Derrida denounced (although quietly) antisemitism in his dialogue with Élisabeth Roudinesco, and argue that the famous Derridean writing–speech inversion (his critique of phonocentrism) may be less deep than we tend to believe (more complex, with subtle nuances, small contradictions, and marked tensions), since Derrida argues that the image of Socrates and Plato discovered in an envoi of La carte postale could be a mistake, confesses in a letter to Gadamer that he is a man of ‘parole vive’ and praises the meetings with Gadamer in Béliers. Le dialogue ininterrompu: entre deux infinis, le poème. (shrink)

The university is situated within white colonial projects that underpin the nation in the UK, US and Canada. While the institutional whiteness of universities reflects these structural conditions of whiteness in society, it is also more flexible and dynamic in the present, reflecting both national and transnational racial politics. The Black Lives Matter protests in the summer of 2020 and student movements calling on universities to be accountable for their ties to slavery and colonialism have made this connection visible. In (...) this context, this paper examines how racial politics affects postracial whiteness in the university, using two cases from a British and Canadian university, respectively, and drawing on Sara Ahmed’s (2007;, 2019) work on whiteness and the university and David Theo Goldberg’s (2015) theorization of the postracial. (shrink)

No capítulo sobre a música do primeiro volume de O mundo como Vontade e como representação afirma Schopenhauer que a música produz um efeito “…mais poderoso e penetrante que o das outras artes…” e ainda que esse efeito seria “…no todo semelhante ao das outras artes, apenas mais vigoroso, mais rápido, mais necessário e infalível”. Porém, a condição da experiência estética em geral, para Schopenhauer é, sabidamente, o aquietamento da Vontade. Cabe então perguntar como é possível que a música exerça (...) um efeito poderoso, penetrante e vigoroso sobre o ouvinte sem que a Vontade seja excitada, fato que destruiria por completo a fruição estética. Pretendo tentar responder a essa questão a partir da consideração do capítulo “Sobre os sentidos” do segundo tomo da obra máxima de Schopenhauer, a qual servirá de base para uma reflexão sobre o significado da dissonância musical na estética schopenhaueriana e sobre o papel por ela desempenhado na apreensão da melodia, concebida como forma musical. (shrink)

Resumo:A reflexão de Nietzsche acerca do conhecimento é inseparável do contexto positivista das universidades alemães na segunda metade do século XIX. Deste modo, Nietzsche assimila uma forte tendência naturalista, que lhe fornece argumentos contra a interpretação metafísico-racionalista do conhecimento. O presente artigo visa a analisar aspectos do desdobramento desses pressupostos no que diz respeito à consideração do conhecimento efetuada por ele, que o afastam tanto do idealismo como do reducionismo naturalista.:Nietzsche's reflection about knowledge is inseparable from the positivist context of (...) German universities in the second half of the nineteenth century. Nietzsche assimilates from it a strong naturalistic tendency, which gives him arguments against the metaphysical-rationalist interpretation of knowledge. This article aims to analyze aspects of these assumptions with regard to his consideration of knowledge, that keeps him away from idealism to the naturalist reductionism. (shrink)

Normal 0 false false false EN-US X-NONE X-NONE In this paper we examine the consequences of von Neumann's interpretation of quantum mechanics in the context of an insect conditioning experiment. We argue that either the insect has a mind, therefore collapsing the wave function, or it does not, therefore reacting to superpositions in a different way. Thus, a device to condition insects could be used to test von Neumann's interpretation, if insects are not conscious. If, on the other hand, insects (...) possess a mind, such experiment would open up the possibility of using insect experiments to test Stapp's theory of mind-matter interaction. (shrink)

Este artigo apresenta uma comparação conceitual entre a obra De anima, de Aristóteles, e a concepção das faculdades da alma no Kitáb al-Nafs – edição árabe – (Livro da Alma, De anima), de Ibn Sina (Avicena), com o intuito de mostrar similitudes e in#uências de Aristóteles sobre o pensamento de Ibn Sina, nessa temática. Destaca, ainda, como e a época em que o estagirita foi recebido em terras do Islã, indicando o seu primeiro receptor, o &lósofo Al-Kindi, assim como, de (...) modo pormenorizado, uma comparação sobre a de&nição de alma dada pelos dois &lósofos, e as três espécies de alma, com ênfase para o conceito de alma racional. Apresenta, também, a estrutura de cada uma das obras. (shrink)

RESUMEN: Frankl abre una puerta a la esperanza con la dimensión suprahumana, define la religión como la búsqueda del sentido último y apuesta por una fe incondicional que otorga sentido al sufrimiento de las víctimas. Unamuno, angustiado y sufriente, se bate con su fe (una fe dubitativa –la duda, aunque se transforme en agonía, es crucial para Unamuno). Unamuno cree porque anhela creer (por necesidad); Frankl cree existencialmente (por de- cisión). En este artículo expongo los diferentes acercamientos de Frankl y (...) Unamuno a la fe (exponiendo también las tesis de otros filósofos, teólogos y supervivientes de la Shoah) y muestro cómo estas aproximaciones abren una puerta a la esperanza (y al sentido del sufrimiento de las víctimas de la Shoah). / Palabras clave: dimensión suprahumana, escatología, esperanza, fe dubitativa, fe in- condicional, Holocausto, inmortalidad, Shoah, sufrimiento de las víctimas, Unamuno, Viktor Frankl. /// ABSTRACT: Frankl opens a door to hope with the suprahuman dimension, defines religion as the search for an ultimate meaning and has an uncoditional faith that gives meaning to the victims' suffering. Unamuno, anguished and suffering, struggles with his faith (a faith which is a doubting faith –doubt, even if it turns into agony, is crucial for Unamuno). Unamuno believes because he longs to believe (out of necessity); Frankl believes existen- tially (out of decision). In this paper, I discuss Frankl's and Unamuno's different ap- proaches to faith (presenting theses of other philosophers, theologians and Shoah survivors as well), showing how these approaches open a door to hope (and to the meaning of the suffering of the victims of the Shoah). / Keywords: doubting faith, eschatology, Holocaust, hope, immortality, Shoah, supra- human dimension, Unamuno, unconditional faith, victims' suffering, Viktor Frankl. (shrink)

Education has significant and far-reaching effects not only on individuals, but also on the societies in which they live and to which they contribute. The education level of a population affects how a country supports itself and others and the degree to which it can participate in the global field. While everyone from politicians to policymakers to celebrities has stressed the importance of education, there has not been-until now-a vigorous yet comprehensible examination of data to support what has long been (...) common knowledge: education matters. In Education Matters: Global Gains from the 19th to the 21st Century, renowned economists Robert Barro and Jong-Wha Lee present a revolutionary new data set on education in 146 countries since 1870 and projected through 2040. With case studies from the United States, China, and Korea, Barro and Lee evaluate schooling both quantitatively and qualitatively, and assess the role of education in economic and political development. In this comprehensive study, the authors establish the critical role that education plays - particularly for women and girls - in economic growth, fertility, and democracy. The book also addresses sensitive and controversial topics, such as international disparities in education, and the role of education in modernization and development. Both challenging and enlightening, Education Matters has exciting implications for the future of education and promises to be a ground-breaking work in the fields of economics and educational attainment. Engaging and informative, Education Matters is a compelling read for students, scholars, and anyone with a passion for education. (shrink)

The Kochen-Specker theorem is one of the fundamental no-go theorems in quantum theory. It has far-reaching consequences for all attempts trying to give an interpretation of the quantum formalism. In this work, we examine the hypotheses that, at the ontological level, lead to the Kochen-Specker contradiction. We emphasize the role of the assumptions about identity and distinguishability of quantum objects in the argument.

Constellations, Volume 28, Issue 4, Page 511-521, December 2021.