La, V. P., & Vuong, Q. H. (2019). bayesvl: Visually learning the graphical structure of Bayesian networks and performing MCMC with ‘Stan’. The Comprehensive R Archive Network (CRAN).

Jean-Paul Sartre’s final ethics of the “we” or reciprocity remains controversial and less developed than his other ethics. Scholars have generally accepted the periodization of his ethics into three, as Sartre himself described them: the first ethics of authenticity, the second Marxist or dialectical ethics, and this final ethics, that considers the ontological basis of ethics, based primarily on the 1980 interviews in Hope Now (1996) (L’espoir maintenant, 1991). I will focus on Sartre’s responses in the interviews, rather than contributions (...) of his interlocutor so that I can reconstruct the lines of his thought. Sartre’s comments in these interviews are also consonant with that in other earlier interviews, such as that with Michel Sicard (1979) and Leo Fretz (1980). This article aims to show both the continuity with Sartre’s earlier ethics in his responses to Lévy and the potential of the original ideas of the final ethics. My interpretation is that Sartre draws ideas from his earlier ethics, introduces some new ideas, and makes some startling formulations in suggesting the form of an ethics of reciprocity. I will discuss first the basis of the ethics of reciprocity, then the concepts of fraternity and democracy, and finally, Sartre’s account of hope and messianism. (shrink)

What does Le Premier Homme bring specifically to our understanding of Camus’s view of love? The novel allows us to understand love as love of specific human individuals, as well as love of life and the world, and a sense of the frailties of love. While many commentaries have touched on the idea of the importance of love in this work, they have tended to focus more on the disguised autobiographical elements concerning the people in Camus’s life. They have also (...) centred on the descriptive aspects of the work. What I would like to do is look at how love is presented in more depth, and show how specific kinds of love are valorized, and how these different kinds of love are all connected. (shrink)

Resumen El presente artículo, inspirado en la idea de Vernant de que la razón griega es “hija de la ciudad”, aborda el vínculo existente entre las circunstancias políticas y sociales de Éfeso y el pensamiento heraclíteo. En efecto, a partir de la tensión que se produjo entre la realidad histórica en que vivió Heráclito y el resultado de su propia reflexión sobre ella, el filósofo desarrolló una idea de organización de la ciudad, según la cual una pólis debería ser gobernada (...) por el mismo principio rector del universo -i. e. el lógos-, lo cual, en términos prácticos, se traduciría en un modelo político monárquico.This paper, inspired by Vernant’s belief that Greek reason is “a creature of the city”, explores the connection linking Heraclitus’ thought to the political and social circumstances prevailing at Ephesus. Indeed, the tension arising from Heraclitus’ own historical framework and this philosopher’s resulting outlook on it led him to conceive of a rule for organizing a city, according to which a pólis should be governed by the same principle guiding the universe -i. e. the lógos-, which would materialize in concrete form as a monarchical government. (shrink)

Critical study of the philosophical suktas of R̥gveda, Hindu canonical work.

My paper considers the role of wonder and admiration in times of crisis. I argue that wonder should be understood in René Descartes’ (1649/1989) sense, as a response to something unfamiliar that is based on the object, rather than our judgements about it. In contrast, in admiration, we must judge the objects as admirable, that they have some valuable traits. In ordinary times, it may be immoral acts that stand out as unfamiliar and so provoke wonder. However, I will focus (...) on the importance of wonder in times of crisis, to recognise the unfamiliar, when many or most are treating the immoral as normal, as Hannah Arendt (2003) describes it. Then admiration is the response that can enable us to take the unfamiliar as valuable moral exemplars and to emulate them. Nevertheless, I will argue, contra Linda Zagzebski (2015) that we can admire a person, action, or character trait without necessarily being motivated to emulate them. Also, I contend that we can have ambivalent feelings mixed with our admiration and still be moved to emulate others. The complexity of the relation between these three emotions and attitudes—wonder, admiration, and emulation—means that while they can contribute to resistance to immorality in times of crisis, they are untrustworthy in myriad ways. (shrink)

En este artículo se hace una reflexión sobre el arte latinoamericano como contribución al conocimiento de la cultura continental, más un breve recuento de cara al Bicentenario sobre los enigmas vacíos de las nuevas expresiones y el fenómeno de la postproducción vinculado al planteamiento de Néstor García Canclini sobre La sociedad sin relato, antropología y estética de la inminencia. En las artes y en las expresiones literarias se plasman identidades y constituyen un complemento fundamental de la historia ¿El arte actual (...) es el resultado de una sociedad sin relato? (shrink)

La adaptación a la vida universitaria representa un gran desafío para los jóvenes. Dadas las nuevas dificultades que se añaden a este reto como consecuencia del COVID-19, el objetivo de este estudio es analizar la producción científica sobre esta cuestión de las últimas tres décadas (1991-2021). Para ello, se ha combinado el estudio bibliométrico con técnicas de análisis de redes sociales a través de los softwares Rstudio y Vosviewer. Se han analizado 291 artículos procedentes de la base de datos Scopus. (...) Los resultados permiten obtener una visión holística de este campo y de su evolución a lo largo del tiempo. (shrink)

On Sikh doctrines inunciated by Guru Nanak.