The didactic proposal of the post-constructivist (Grossi, 2005), takes into account the relationship between the subject, reality, others and the Other interior and considers the learning potential of all students. Its theoretical foundation is, among other things, the principle that learning is a social phenomenon, and that the spatial organization of the class, in groups of adults, promotes the teaching-learning process. Post-constructivism is a didactic proposition that allows us to respond to the purpose of teaching all students. This article on (...) group work in post-constructivism aims to analyze the change in posture of teachers, and the professional development that follows, and which demonstrates a break with the traditional form of education. The trick of the identified researcher is then to take up in a teacher training, through the aulic groups in the Geempa class and the weekly study group, the scientific approach of post-constructivism. (shrink)

Recent years have featured a leap in academic and public interest in Corporate Social Responsibility (CSR) activities and related corporate reporting. Two main themes in this literature are the exploration of management incentives to engage in and disclose this information, and of the use and value of this information to market participants. We extend the second theme by examining the interest that specific investor classes have in the use of CSR information. We rely on feminist intersectionality, which suggests that gender (...) intersects with other identities to yield different values, experiences, and opportunities that can lead to gender-based preferences for CSR information. Based upon a survey of 750 US-based retail investors, we find that female retail investors have a greater interest in the use of CSR information, relative to male retail investors. Women express greater anticipated future demand for this information than do men. Further, the magnitude of the increase from current use to anticipated future demand is greater for women than men. Age is a significant modifying factor in that the discrepancy between women of any age and older men is greater than that between women and younger men. Finally, women also exhibit greater demand for streamlining of the information flow, consistent with pressures induced by time poverty. It appears that current disclosure practices provide a less than optimal match with the needs of the information consumers that are primarily interested in using this information. This mismatch may result in a systematic disenfranchisement of female investing classes which suggests an ethical need to level the playing field. (shrink)

A growing body of research has examined how people judge the persistence of identity over time—that is, how they decide that a particular individual is the same entity from one time to the next. While a great deal of progress has been made in understanding the types of features that people typically consider when making such judgments, to date, existing work has not explored how these judgments may be shaped by normative considerations. The present studies demonstrate that normative beliefs do (...) appear to play an important role in people's beliefs about persistence. Specifically, people are more likely to judge that the identity of a given entity remains the same when its features improve than when its features deteriorate. Study 1 provides a basic demonstration of this effect. Study 2 shows that this effect is moderated by individual differences in normative beliefs. Study 3 examines the underlying mechanism, which is the belief that, in general, various entities are essentially good. Study 4 directly manipulates beliefs about essence to show that the positivity bias regarding essences is causally responsible for the effect. (shrink)

Classical notions of Common Ground have been criticized for being cognitively demanding given their appeal to complex meta-representations. The authors here propose a distinction between Immediate Common Ground, containing information specific to the communicative situation, and General Common Ground, containing information that is not situation-specific. This distinction builds on previous work by ], extending the idea that common cognitive processes are part of the establishment and use of common ground. This is in line with the idea that multiple cognitive resources (...) are involved in dialogue and avoids appealing to special-purpose representations for Common Ground purposes. (shrink)

The aim of this article is to show the peculiarities of modernity in a peripheral capitalist country like Brazil. To do this, our understanding of modernity and its relationship with capitalist progress will be explained. Subsequently, the particular character of capitalism in peripheral regions, with an emphasis on the Brazilian experience, will be analysed. More specifically, we shall explore the meaning of capitalist progress in Brazil in the last two decades, underlining Brazil’s role as an international platform for financial valorization (...) and the retrocession of the country’s industrial production in a context of monetary stability. These observations on a peripheral economy and its historical trajectory will allow us, in a third step, to analyse the particularity of Brazilian modernity today. Finally, we shall discuss the role of compensatory income programs and the rise of the so-called ‘new middle class’ in this scenario. (shrink)

Second, this collection of cognitive programs evolved in the Pleistocene to solve the adaptive problems regularly faced by our hunter-gatherer ancestors-...

People sometimes explain behavior by appealing to an essentialist concept of the self, often referred to as the true self. Existing studies suggest that people tend to believe that the true self is morally virtuous; that is deep inside, every person is motivated to behave in morally good ways. Is this belief particular to individuals with optimistic beliefs or people from Western cultures, or does it reflect a widely held cognitive bias in how people understand the self? To address this (...) question, we tested the good true self theory against two potential boundary conditions that are known to elicit different beliefs about the self as a whole. Study 1 tested whether individual differences in misanthropy—the tendency to view humans negatively—predict beliefs about the good true self in an American sample. The results indicate a consistent belief in a good true self, even among individuals who have an explicitly pessimistic view of others. Study 2 compared true self-attributions across cultural groups, by comparing samples from an independent country and a diverse set of interdependent countries. Results indicated that the direction and magnitude of the effect are comparable across all groups we tested. The belief in a good true self appears robust across groups varying in cultural orientation or misanthropy, suggesting a consistent psychological tendency to view the true self as morally good. (shrink)

In engaging in public moral discourse and publicly visible moral behavior, our motivations can be mixed: while on the one hand we might want to genuinely commit to norms we find morally virtuous, we can also be strongly motivated by enhancing our reputation. At times, we might even be accused of “virtue signaling”, that is, of engaging in moral discourse for self-aggrandizing and reputational gains. We might consider these reputational motives as a barrier to moral progress. In this paper, I (...) rely on insights from norm psychology and on the mindshaping framework to suggest that our reputation-guided behavior can, in some instances, actively change us for the better. In particular, I argue that by adhering to social myths in a reputationally motivated way, we might end up exercising self-directed mindshaping, and change the way we see ourselves, the stories we tell about our ourselves, and how we behave. (shrink)

Constructivist theories of emotions and empirical studies have been increasingly stressing the role of contextual information and cultural conventions in emotion recognition. We propose a new account of emotion recognition and attribution that systematically integrates these aspects, and argue that emotion recognition is part of the general process of person impression formation. To describe the structural organization and the role of background information in emotion recognition and attribution, we introduce situation models and personal models. These models constitute the top-level structures (...) in a complex hierarchy of dimensions which considers different types of basic emotion cues. Thus, we propose a multidimensional account of emotion recognition which enables us to integrate the top-down and bottom-up processes involved: basic emotion cues in certain contexts can trigger situation models and person models, which influence emotion recognition which, in turn, reinforce or modify these models. We argue that this kind of loop deeply affects the way emotions enter our social interactions. Our account is in line with the “normative turn” of social cognition, that stresses the way social expectations actively shape the patterns we recognize, and make, in our social world. (shrink)

Our ability to attribute mental states to others ("to mentalize") has been the subject of philosophical and psychological studies for a very long time, yet the role of language acquisition in the development of our mentalizing abilities has been largely understudied. This book addresses this gap in the philosophical literature. -/- The book presents an account of how false belief reasoning is impacted by language acquisition, and it does so by placing it in the larger context of the issue, how (...) language impacts cognition in general. The work provides the reader with detailed and critical literature reviews, and draws on them to argue that language acquisition helps false belief reasoning by boosting the ability to create schemata that facilitate processing of information in some social contexts. According to this framework, it is a combination of syntactic clues and cultural narratives that helps the child to solve the classic false belief task. -/- The book provides a novel, original account of how language helps false belief reasoning, while also giving the reader a broad, precise and well-documented picture of the debate around some of the most fundamental issues in social cognition. (shrink)

In this article, we discuss the role of labels and generics referring to social kinds in mindshaping practices, arguing that they promote generalizations that foster essentialist thinking and carry a normative force. We propose that their cognitive function consists in both contributing to the formation and reinforcement of schemata and scripts for social interaction and in activating these schemata in specific social situations. Moreover, we suggest that failure to meet the expectations engendered by these schemata and scripts leads to the (...) activation of “reactive attitudes” embedded in feedback loops of reactive exchange that are constitutive of our mindshaping practices. (shrink)

Neste artigo, pretendemos abordar os elementos educacionais da Grécia antiga, fundamentais tanto para a formação e o desenvolvimento da cultura ocidental como para a constituição da paideia cristã da antiguidade. Destacamos como a idealização do épos deu lugar à formação do cidadão a partir do ideal de uma areté política que, no período helenístico, tendo seu apogeu na pólis grega, vai ser alternado por outros valores mais ligados à individualidade. Nesse sentido, consideramos que a paideia grega, em seus diferentes momentos, (...) vai ser elemento chave para a construção de uma paideia cristã. Esta, por sua vez além de sintetizar elementos universalistas do pensamento grego, se nutre de um tempo oportuno, de um kairós para expandir a mensagem cristã oriunda das promessas da religião judaica de um messiah para a universalidade dos homens, cuja expressão vai ser fundamental para a construção dos valores da sociedade ocidental. (shrink)

In this article, the hypothesis is developed that Descartes does not clearly articulate the knowledge of the thinking substance in the Meditations on First Philosophy and in Objections and Replies. It is argued that such exposition is necessary for a comprehensive understanding of the status of Cartesian philosophy at the time of writing the Meditations, particularly to grasp Descartes' conception of the knowledge of the thinking substance in the years 1641 and 1642. As known, knowledge of the thinking substance is (...) a fundamental element in Descartes' philosophy. Firstly, Descartes' two modes of presenting knowledge of the thinking substance in the Meditations are examined, highlighting the issues each entails. Secondly, drawing from the Objections and Replies: especially the fifth and seventh, criticisms from Pierre Gassendi and Pierre Bourdin regarding the knowledge of the thinking substance are presented. Both Gassendi and Bourdin emphasize that the text of the Meditations does not sufficiently clarify how the thinking substance is known. They question the possibility of such knowledge, pointing out the ambiguity and obscurity of Cartesian responses. It is concluded that in the Meditations, Descartes confronts an insurmountable gap between the ontology of substance and its knowledge, which prompts him to further develop and clarify his theory in later writings. (shrink)

There has been a call for a potentially revolutionary change to our existing understanding of the psychological concept of personal identity. Apparently, people can psychologically represent people, including themselves, as multiple individuals at the same time. Here we ask whether the intransitive judgments found in these studies truly reflect the operation of an intransitive concept of personal identity. We manipulate several factors that arbitrate between transitivity and intransitivity and find most support for transitivity: in contrast to prior work, most participants (...) do not make intransitive judgments when there is any reason to favor one individual over another. People change which single individual they personally identify with, depending on which individual competes more strongly or weakly for identity, rather than identifying with both individuals. Even when two individuals are identical and therefore both entitled to be the same person, we find that people make more transitive judgments once they understand the practical commitments of their responses (Experiment 4), and report not being able to actually imagine two perspectives simultaneously when reasoning about the scenario (Experiment 5). In short, we suggest that while people may make intransitive judgments, these do not reflect that they psychologically represent identity in an intransitive manner. (shrink)

I argue that both language acquisition and cultural and social factors contribute to the formation of schemata that facilitate false belief reasoning. While the proposal for an active role of language acquisition in this sense has been partially advanced by several voices in the mentalizing debate, I argue that other accounts addressing this issue present some shortcomings. Specifically, I analyze the existing proposals distinguishing between “structure-oriented” views :1858–1878, 2007; de Villiers in Why language matters for theory of mind. Oxford University (...) Press, New York, pp 186–219, 2005), that stress the role of language as a set of rules providing syntactic input and providing a representational format, and “cultural/social-oriented views”, that stress the role of social interaction. Starting from the analysis of these views, I defend my own account of the role of language acquisition in aiding false belief reasoning. I argue that language acquisition plays a pivotal role in the formation of schemata used by pre-schoolers to pass the false belief task. I propose a specific learning mechanism for exploiting linguistic information that taps into specific cognitive abilities, thus making a very concrete suggestion about the role of linguistic input in specific cultural contexts for the development of false belief skills. (shrink)

“Ought” cannot be derived from “is,” so why should facts about human nature be of interest to business ethicists? In this article, we discuss why the nature of human nature is relevant to anyone wishing to create a more just and humane workplace and society. We begin by presenting evolutionary psychology as a research framework, and then present three examples of research that illuminate various evolved cognitive programs. The first involves the cognitive foundations of trade, including a neurocognitive mechanism specialized (...) for a form of moral reasoning: cheater detection. The second involves the moral sentiments triggered by participating in collective actions, which are relevant to organizational behavior. The third involves the evolved programs whereby our minds socially construct groups, and how these can be harnessed to reduce racism and foster true diversity in the workplace. In each case, we discuss how what has been learned about these evolved programs might inform the study and practice of business ethics. (shrink)

Review of Lee Braver's 2012 book, Groundless Grounds: A Study of Wittgenstein and Heidegger.

The investigation of folk concepts of race has been central to many theoretical and experimental contributions in recent decades; however, most of these contributions have been centred around the North American cultural context. Despite many philosophers pointing to a possible discrepancy between the European, and especially the German, context and the U.S.-American one, a systematic investigation has yet to be undertaken. This paper provides the first cross-cultural experimental study of U.S.-American and German concepts of race. More specifically, it examines whether (...) German concepts of race are more biological than U.S.- American ones and to what extent Germans and U.S.-Americans lean towards conservationism or eliminativism about concepts of race. Surprisingly, our results suggest that U.S.-Americans’ concepts of racial categories such as Black, White, or Asian are no less biologically loaded than Germans’ but that Germans lean far more towards eliminativism than U.S. Americans. We discuss multiple explanations for this finding and develop avenues for future research. In doing so, this paper contributes to the larger project of cross-cultural comparisons between folk theories of race - a project we deem highly fruitful and timely. (shrink)

DIREITO À VIDA FRENTE À LIBERDADE DE CRENÇA RELIGIOSA: UMA ANÁLISE JURÍDICA DA RECUSA À TRANSFUSÃO DE SANGUE EM TESTEMUNHAS DE JEOVÁ.

Este artículo trata del cuerpo humano descrito en la fenomenología de Heidegger. Inicialmente, exponemos el cuerpo visto por las ciencias naturales, que en alemán es expresado por el término Körper, y discutimos la incapacidad de las ciencias naturales para analizar el cuerpo como fenómeno. Luego presentamos el cuerpo humano como fenómeno, que en alemán se denomina Leib, explicamos el gesto como movimiento del cuerpo y explicamos la capacidad de percepción del cuerpo.

A discussão desenvolvida no presente texto diz respeito à função conceitual adquirida pela Antiguidade na elaboração do ideal de cidade (cité), no pensamento político de Rousseau. A hipótese a ser demonstrada é que o mito da Antiguidade se transmuta num mecanismo de geração de conceitos que dão sustentação à formulação do seu ideal de corpo político, cristalizado no conceito de cité. Procura-se delinear de que maneira a noção mítica da Antiguidade grega se insere na visão de mundo do jovem Rousseau (...) e, posteriormente, no âmbito de seu pensamento político para elucidar os mecanismos pelos quais interfere na elaboração conceitual do ideal político rousseauniano.sentes no seu pensamento. (shrink)

In this paper we show that the class of fork squares has a complete orthodox axiomatization in fork arrow logic (FAL). This result may be seen as an orthodox counterpart of Venema's non-orthodox axiomatization for the class of squares in arrow logic. FAL is the modal logic of fork algebras (FAs) just as arrow logic is the modal logic of relation algebras (RAs). FAs extend RAs by a binary fork operator and are axiomatized by adding three equations to RAs equational (...) axiomatization. A proper FA is an algebra of relations where the fork is induced by an injective operation coding pair formation. In contrast to RAs, FAs are representable by proper ones and their equational theory has the expressive power of full first-order logic. A square semantics (the set of arrows is ᵎ x ᵎ for some set ᵎ) for arrow logic was defined by Y. Venema. Due to the negative results about the finite axiomatizability of representable RAs, Venema provided a non-orthodox finite axiomatization for arrow logic by adding a new rule governing the applications of a difference operator. We address here the question of extending the type of relational structures to define orthodox axiomatizations for the class of squares. Given the connections between this problem and the finitization problem addressed by I. Németi, we suspect that this cannot be done by using only logical operations. The modal version of the FA equations provides an orthodox axiomatization for FAL which is complete in view of the representability of FAs. Here we review this result and carry it further to prove that this orthodox axiomatization for FAL also axiomatizes the class of fork squares. (shrink)

RESUMO O objetivo do presente trabalho consiste em explicitar o itinerário ou linha argumentativa de Gilles Deleuze no artigo intitulado "A concepção da diferença em Bergson", de 1954. Postula-se que nesse trabalho de 1954, Deleuze exponha a noção de 'diferença', que está presente na obra de Henri Bergson, por meio da relação entre três dimensões: metodológica, cosmológica e ontológica. Para tanto, caracteriza-se o conjunto do pensamento de Deleuze em relação à História da Filosofia. Em seguida, identifica-se o percurso das pesquisas (...) de Deleuze sobre a obra de Bergson no contexto de sua versão para a História da Filosofia. Por fim, explicita-se o itinerário de Deleuze no artigo de 1954: "A concepção da diferença em Bergson". ABSTRACT The purpose of this paper is to explain the itinerary or argumentative line of Gilles Deleuze in the article named "The conception of difference in Bergson" of 1954. It is postulated that in this work of 1954, Deleuze exposes the notion of "difference", which is present in the work of Henri Bergson, through the relation between three dimensions: the methodological, cosmological and ontological ones. For that purpose, the whole of Deleuze's thought in relation to the History of Philosophy is characterized. Then, we identify the course of Deleuze's research on Bergson's work in the context of his version for the History of Philosophy. Finally, we explain the itinerary of Deleuze in the article of 1954: "The conception of difference in Bergson". (shrink)

In this essay Elizabeth de Freitas follows Tim Ingold's groundbreaking anthropological work on lines and their cultural and material significance to argue that the line is the engine of theory, be it the drawn line of inscription or mathematical measure, the exclusionary line of delineation, or the undulating generative line of flight. De Freitas focuses on contemporary theories of perception that deploy the line — and mobilize the force of theory — so as to encode and reconfigure the (...) student's body. She draws on the work of Gilles Deleuze to develop a topological approach to the line, and argues that such an approach aligns with current philosophical approaches to social interaction that might be termed “topo-philosophy.”. (shrink)

This paper examines six cross-sector partnerships in South Africa and Zambia. These partnerships were part of a research study undertaken between 2003 and 2005 and were selected because of their potential to contribute to poverty reduction in their respective countries. This paper examines the context in which the partnerships were established, their governance and accountability mechanisms and the engagement and participation of the partners and the intended beneficiaries in the partnerships. We argue that a partnership approach which has proven successful (...) in one context can be used as a valuable learning resource. However, a partnership's work, which includes all aspects of the partnership and its activities, cannot necessarily be transferred directly to another partnership without a thorough and locally informed analysis of the context in which it is implemented. In addition, we suggest that it is difficult to assess whether the good intentions behind partnerships were translated into real benefits for target groups as effective monitoring and evaluation procedures were not in place in the partnerships studied. Similarly, the absence of regularised governance and accountability systems in partnerships made it difficult to support partner and beneficiary participation and engagement. We conclude that there is a need to move beyond a 'one-size-fits-all' approach to partnerships and that partnership replication should focus more strongly on the transfer of learning about partnership processes instead of simply copying partnership activities. Moreover, the development of stronger mechanisms for assessing and ensuring accountability towards both partners and intended beneficiaries is required if partnerships are to meet their intended objectives. (shrink)