Bioethics emerged as a discipline in the 70s of the last century. One of its main objectives has been to analyze clinical cases that pose moral problems. This analysis is generally carried out by a multidisciplinary group, the Health Care Ethics Committee, which is comprised of ethical experts or healthcare providers assisted by a facilitator, depending on the context. Different methodologies are used in these situations. The deliberative method, in its various configurations, is the most widely used in many Committees. (...) Identify whether the deliberative method is included in regulated undergraduate and postgraduate teaching; analyze whether a single model can be identified or whether there is heterogeneity in the proposals. A bibliographic review was carried out, following the scoping review method. With respect to the first objective, there is no evidence on the teaching and use of the deliberative method in the Faculties and Schools of Medicine and Nursing, the emphasis is placed on training oriented to the resolution of clinical cases and a certain deliberative proposal is developed from them, more pragmatic than ethical-philosophical. In relation to the second objective, differences are observed between the two most prevalent schools (D. Gracia and B. Molewijk), with the model proposed by Gracia being used more in the Spanish-speaking world, and Molewijk's model in the English-speaking world. It can be seen that D. Gracia's proposal is more philosophical and Molewijk's more pragmatic. Finally, it is considered pertinent to further disseminate the deliberative method and its advantages, as well as its potential for bioethics education. (shrink)

À la lumière de la législation actuelle sur l’aide médicale à mourir (AMM; aussi appelée euthanasie et suicide assisté) dans différents pays du monde, certains arguments ont été consacrés au droit à l’objection de conscience pour les professionnels de la santé dans ces pratiques spécifiques. Les objectifs de cette étude exploratoire sont de fournir une vue d’ensemble des motivations et des causes qui se cachent derrière l’objection de conscience identifiée par la littérature précédente selon les expériences des professionnels et de (...) vérifier si ces motivations correspondent aux débats théoriques sur l’objection de conscience. Comme le montrent les résultats, il existe une dissonance entre les motivations incluses dans la définition traditionnelle et courante de l’objection de conscience utilisée dans les cadre théoriques et spéculatifs et les facteurs réels que les études empiriques relèvent comme motivations déclarées pour s’opposer à l’AMM. Par conséquent, soit nous envisageons de nouveaux facteurs à inclure dans les causes de la “conscience”, soit nous acceptons qu’il existe des motivations qui ne sont pas réellement applicables à l’objection de conscience et qui devraient être traitées par d’autres moyens. L’objection de conscience à l’AMM étant multiforme, il peut y avoir différents types de motivations qui agissent en même temps. Il est donc pertinent de rééquilibrer les considérations théoriques et empiriques pour bien comprendre la complexité du phénomène et ainsi donner des pistes sur la meilleure façon de traiter l’objection de conscience. (shrink)

En el marco de una investigación mayor acerca de la duración en el arte, el cine y la literatura en Colombia, en este trabajo realizamos un estudio de caso de un corpus conformado por la videoinstalación El caballero de la fe, de José Alejandro Restrepo (2011), y los ensayos fílmicos Pirotecnia (2019), de Federico Atehortúa, y Bicentenario, de Pablo Álvarez (2020). La hipótesis que desarrollamos afirma que estas piezas audiovisuales colombianas contemporáneas, mediante un uso de los recursos técnicos disponibles (...) puestos sobre la materialidad de lo visual, transforman, reescriben, subvierten y sublevan el sentido de las imágenes. Son obras que, por un lado, dislocan el tiempo registrado de las imágenes al intervenir en sus tiempos, en las gradaciones de su intensidad y en los movimientos de sus elementos y, a su vez, los recolocan en el tiempo proyectado como parte del proceso de sublevación de la imagen. (shrink)

Librepensamiento y acción. El intelectual y el obrero. Por M. Gonzáles Prada.--La necesidad de una filosofía constructiva, por V. A. Belaúnde.--Adónde va Indoamérica? Cuestión de nombres. Por V. R. Haya de la Torre.--La independencia y la iglesia, por J. C. Mariátegui.--El sentido americano y universal de la poesía de César Vallejo, por A. Orrego.--Papel de las universidades en la integración espiritual y cultural de América Latina, por L. A. Sánchez.--Dinámica cultural y la teoría de los círculos. Qué es la filosofía (...) de síntesis? Universidad y síntesis filosófica. Por L. Flores Caballero. (shrink)

while william james's research in mental healing, psychical research, and religious experience are all well-documented, his foray into phrenology remains unexplored and undeveloped. This paper begins with Ralph Barton Perry's narrative, which portrays James as a believer in the truth of phrenology and as someone who thinks it should be valued as an art. While this depiction of James has not made its way into the recent biographies, there are a few individuals who, in fact, perpetuate this idea within the (...) secondary literature. In response, this paper offers a critical assessment of Perry's account by demonstrating that there is sufficient reason to be suspicious of his assertions. The... (shrink)

The medieval fascination with the mysterious language of Dionysius the Areopagite is nowhere more evident than in the thirteenth-century textbook edition of his treatise on liturgical rites. Dionysius employed unfamiliar Greek to describe people, actions, and texts that would have been perfectly familiar to his readers. The Latin translation used in the thirteenth-century textbook strives to preserve this unfamiliarity, but commentaries are introduced between its lines and paragraphs, disrupting its ability to bewilder and surprise. These commentaries make the Dionysian text (...) less mysterious, while also slightly altering its meaning. In the hands of the commentators, Dionysius becomes less interested in the aesthetic mystery of the liturgy, and more interested in credal orthodoxy. To read text and commentary together is to confront seven hundred years of competing voices speaking on the nature and purpose of the Christian church. (shrink)

The typical approach to decoding speech from the brain (using brain-machine interfaces) is to decode low-level linguistic units (e.g. phonemes, syllables) from motor articulation areas (e.g. Premotor cortex) with the aim of assembling these low-level units into higher-level discourse. We propose that brain-to-speech decoding may benefit from adopting a functional view of language, which conceives of language as an instrumental tool for interacting with others' intentions in order to fulfil one's own intentions. This functional view of language motivates adopting usability (...) (i.e. the decoder's usefulness as a tool for achieving goals), in addition to decoding accuracy, as a criterion for assessing decoder performance. Decoders may achieve gains in usability by incorporating data about communicative situations and speaker intentions in order to generate and fill in speech act templates. We suggest that this intention-oriented, template-based, and functionally inspired view of brain-to-speech decoding may facilitate efforts to achieve naturalistic speech decoding. (shrink)

: The shepherd embodies a strange and disturbing society. Isolated, marginal, it forms a world apart and evolves in a wild space where mountains, valleys, meadows or forests make up the framework of its activity. In this non-domesticated nature the human presence is suspect. This confusing being is very often represented with an animalized, almost monstrous or deformed body which becomes a metaphor for social order. This grotesque body translates the prejudices of urbanites and elites. It fuels sexual fantasies and (...) symbolizes the disturbances of the natural and social order: freed from the laws of the city, it can try to seduce the young ladies and be insolent in front of the knights. It is a threat to the established order. But the shepherd also carries virtues. It is a model of Christian life: humility and holiness. It belongs to an original humanity, the form closest to divine creation. Two styles of representation of the shepherd therefore oppose the extremes. From texts from the end of the Middle Ages, we will see how the shepherd is an imaginary in opposition to an organized society but that his image has evolved positively until becoming the guardian of traditions and a being who lives in harmony with nature. Key words: stereotypes, shepherd, savagery, holiness, littérature, Middle Ages. Résumé: Le berger incarne une société étrange et inquiétante. Isolé, marginal, il forme un monde à part et évolue dans un espace sauvage où les montagnes, vallées, prés ou forêts composent le cadre de son activité. Dans cette nature non domestiquée la présence humaine est suspecte. Cet être déroutant est bien souvent représenté avec un corps animalisé, quasi monstrueux ou déformé qui devient une métaphore de l’ordre social. Ce corps grotesque traduit les préjugés des urbains et des élites. Il alimente les fantasmes sexuels et symbolise les dérèglements de l’ordre naturel et social : affranchi des lois de la cité, il peut tenter de séduire les demoiselles et se montrer insolent face aux chevaliers. C’est une menace contre l’ordre établi. Mais le berger est également porteur de vertus. C’est un modèle de vie chrétienne : humilité et sainteté. Il appartient à une humanité originelle, forme la plus proche de la création divine. Deux styles de représentation du berger opposent donc les extrêmes. A partir de textes de la fin du Moyen Age, nous verrons comment le berger est un imaginaire en opposition avec une société organisée mais que son image a évolué positivement jusqu’à devenir le gardien des traditions et un être qui vit en harmonie avec la nature. Mots clés : stéréotypes, berger, sauvagerie, sainteté, littérature, Moyen Age. Resumen. El pastor encarna una sociedad extraña y perturbadora. Aislado, marginal, forma un mundo aparte y evoluciona en un espacio salvaje donde montañas, valles, praderas o bosques conforman el marco de su actividad. En esta naturaleza no domesticada, la presencia humana es sospechosa. Este ser confuso a menudo se representa con un cuerpo animalizado, casi monstruoso o deformado que se convierte en una metáfora del orden social. Este cuerpo grotesco traduce los prejuicios de los urbanitas y las élites. Alimenta las fantasías sexuales y simboliza las perturbaciones del orden natural y social: liberado de las leyes de la ciudad, puede tratar de seducir a las jóvenes y ser insolente frente a los caballeros. Es una amenaza para el orden establecido. Pero el pastor también posee virtudes. Es un modelo de vida cristiana, de humildad y santidad. Pertenece a una humanidad original, la forma más cercana a la creación divina. Dos estilos de representación del pastor, por lo tanto, se oponen. A partir de los textos del final de la Edad Media, analizamos la imagen del pastor en oposición a toda sociedad organizada y la evolución positiva de su figura hasta convertirse en guardián de las tradiciones y en un ser que vive en armonía con la naturaleza. Palabras clave: estereotipos, pastor, salvajismo, santitad, literatura, Edad Media. (shrink)

The draft Code of Conduct for Research is an important initiative towards assisting the scientific community in complying with the provisions of the Protection of Personal Information Act 4 of 2013 (POPIA). However, its approach towards cross-border data sharing should be reconsidered to clarify the ambiguities inherent in the legal requirements for the cross-border sharing of health data in the POPIA. These ambiguities include the concept of ‘transfer of information’, the application of adequacy as a legal mechanism for transfer, the (...) nature of consent for cross-border sharing and the scope of the recipient third party. We suggest that the draft Code of Conduct for Research can be improved by: Explaining or defining the concept of ‘transfer of information’ and when it applies to cross-border sharing in research Clarifying the application of adequacy as a legal mechanism for transfer vis-à-vis the other alternatives Expanding on the interpretation and application of consent as a legal mechanism for cross-border transfers Expanding the category of persons who may be recipients of personal information in a third country. (shrink)

The appearance of Jesus Christ in his time was inevitable. Plato's ideas were to find a material embodiment on earth. The image of Christ as a balance, the harmony of light-spirit and darkness-matter, is the materialization of the ideal image.

Many people believe the global economy is unjust, but they don't know what to do about it. What responsibilities do American consumers have to workers in China making their iPhones? Should they still buy clothes made in Bangladesh's sweatshops? Offering an overview of how neoliberalism orients us to the world, Benjamin L. McKean shows the practical shortcomings of neoliberal approaches to the world and develops an alternative way of thinking and acting guided by a compelling new account of freedom. Disorienting (...) Neoliberalism offers a framework for understanding the politics of the global economy and shows how we can act in solidarity to promote justice. (shrink)

Hegel attempts both to give evil its metaphysical due and to give it intelligibility within a processive idealistic system. To accomplish these ends, he consistently employs the contrast between the natural and the free act of the subject and the contrast between the particular and the universal. He places these contrasts within the situation of an original and presupposed unity of spirit that itself is the ground of the mediation required for thinking freedom, for evil, and for ultimate reconciliation. He (...) argues for evil’s ultimate intelligibility in terms of its necessity as a consequent moment in the development of spirit from its ground; he resolves problems of evil’s penultimate irrationality in terms of its unstable contradictory elements in spirit’s history which is not yet fully concrete, a simultaneity of “ought to be” and “ought not to be” in the sense that the instability must be surpassed but not that it should never have been. The aims of this paper will be to summarize and evaluate Hegel’s efforts to give evil both significance and intelligibility within his system and to estimate if a system of progressive idealism contributes a philosophically new dimension to the problem of evil in a universe. (shrink)