Coastal environments are increasingly shown to have a positive effect on our health and well-being. Various mechanisms have been suggested to explain this effect. However, so far little focus has been devoted to emotions that might be relevant in this context, especially for people who are directly or indirectly exposed to the coast on a daily basis. Our preregistered qualitative study explored how coastal residents experience the emotions they feel at the coast and how they interpret the effect these emotions (...) have on them. We conducted semi-structured interviews with a purposive sample of eight Belgian coastal residents aged 21–25 years old. The interviews were analyzed with the approach of interpretative phenomenological analysis. Five superordinate themes were identified and indicate that, for our participants, the coast represents a safe haven in which they can experience emotional restoration, awe, and nostalgia. These emotional states are accompanied with adaptive emotion regulating strategies, such as reflection and positive reappraisal, that may facilitate coping with difficult thoughts and feelings. Our study demonstrates the importance of investigating specific emotions and related processes triggered at the coast and how these could contribute to the therapeutic value of the coast. (shrink)

In this chapter we argue that emotions are mediated in an incomplete way in online social media because of the heavy reliance on textual messages which fosters a rationalistic bias and an inclination towards less nuanced emotional expressions. This incompleteness can happen either by obscuring emotions, showing less than the original intensity, misinterpreting emotions, or eliciting emotions without feedback and context. Online interactions and deliberations tend to contribute rather than overcome stalemates and informational bubbles, partially due to prevalence of anti-social (...) emotions. It is tempting to see emotions as being the cause of the problem of online verbal aggression and bullying. However, we argue that social media are actually designed in a predominantly rationalistic way, because of the reliance on text-based communication, thereby filtering out social emotions and leaving space for easily expressed antisocial emotions. Based on research on emotions that sees these as key ingredients to moral interaction and deliberation, as well as on research on text-based versus non-verbal communication, we propose a richer understanding of emotions, requiring different designs of online deliberation platforms. We propose that such designs should move from text-centred designs and should find ways to incorporate the complete expression of the full range of human emotions so that these can play a constructive role in online deliberations. (shrink)

We conducted a thorough investigation of the impact of representativeness on reasoning and metacognitive processes by employing the Linda problem. In congruent versions, the more representative res...

Despite the triumphant rhetoric of mechanistic materialism, current biology has no shortage of unsolved fundamental problems. In 1981, seeking a way forward, Rupert Sheldrake proposed the hypothesis of “formative causation” as a unifying organizing principle of life. Expanding the concept of morphogenetic fields, Sheldrake posited a spatio‐temporal connection termed “morphic resonance” whereby the more often a self‐organizing process takes place, the easier it will be for it to take place in the future. After initial acclaim, his project was quickly met (...) with dogmatic skepticism, dismissed as scientific heresy, and ultimately ignored. Forty years later, the experimental implications of his ideas remain largely untested. Visionary or not, Sheldrake's case illustrates the conceptual resistance of the scientific enterprise to revise its own deepest theoretical commitments. Beyond career‐building selection pressures, young researchers need to be presented with the major questions in their field and encouraged to entertain radically alternative points of view. Science is what scientists make of it. (shrink)

This article explores Ludwik Fleck’s concepts of collective thinking, style of thinking, esoteric and exoteric communication as precursors of the concepts of paradigm and incommensurability central in Thomas Kuhn’s thought.

This paper investigates the relation between what James Conant has called Kantian and Cartesian varieties of skepticism. It is argued that a solution to the most prominent example of a Kantian variety of skepticism, i.e. Kripkensteinian skepticism about rule-following and meaning, can be found in the works of Wilfrid Sellars. It is then argued that, on the basis of that very same solution to the Kantian problematic of rule-following and meaning, a novel argument against external world skepticism can be formulated. (...) This argument takes the shape of a transcendental argument, which is reminiscent of Hilary Putnam’s infamous argument against the brain-in-a-vat hypothesis, but is, as is argued, superior to it in certain respects. (shrink)

El objetivo consiste en analizar qué se entiende por naturaleza en Epicuro y cómo se sortean los males que se le endilgan a una sensación tenida por contraria a la práctica de la virtud. En primer lugar, se enfatiza el modo como la percepción sensible trae consigo ciertas consecuencias éticas. Luego, se presenta la estructura sistemática de naturaleza-sensación-acción en el epicureísmo y una posición moderada entre determinismo causal y arbitrariedad ética. Finalmente, se defiende el nexo entre virtud y goce sobre (...) la base del atomismo. Las conclusiones vuelven sobre el concepto de naturaleza y su relación con la percepción sensible y placentera. (shrink)

The practice of taking hand-written notes in lectures has been rediscovered recently because of several studies on its learning efficacy in the mainstream media. Students are enjoined to ditch their laptops and return to pen and paper. Such arguments presuppose that notes are taken in order to be revisited after the lecture. Learning is seen to happen only after the event. We argue instead that student’s note-taking is an educational practice worthy in itself as a way to relate to the (...) live event of the lecture. We adopt a phenomenological approach inspired by Vilém Flusser’s phenomenology of gestures, which assumes that a gesture like note-taking is always an event of thinking with media in which a certain freedom is expressed. But Flusser’s description of note-taking focusses on the individual note-taker. What about students’ note-taking in a lecture hall as a collective gesture? Nietzsche considered note-taking ‘mechanical,’ as if students were automatons who mindlessly transcribed a verbal flow, while Benjamin considered it an inaesthetic gesture: at best, boring; at worst, ‘painful to watch.’ In contrast, we argue that the educational potentiality of note-taking—or better, note-making—can be grasped only if we account for its mediaticity (as writing that displaces the voice), together with but distinct from its political potentiality as a collective mediality (as a ‘means without end’). Note-taking enables us to see how collective thinking emerges in the lecture, a kind of thinking that belongs neither to the lecturer nor the student, but emerges in the relation of attention established between the lecturer, students and their object of thought. (shrink)

Desde el Homo sacer: el poder soberano y la nuda vida y luego en Medios sin fin. Notas sobre la política, Agamben expone, apelando a la antigua Grecia, la dificultad original —si se quiere— del hecho de que esta civilización no disponía de un término único para expresar lo que nosotros queremos decir con la palabra vida. Y esta palabra está hondamente ligada a sacerización, dado que cuando esta se expresa, aquella se desvanece o, mejor, desaparece en su acepción más (...) mínima. La sacerización es el fin de la vida, en la nuda vida. Dice nuestro autor que los términos que usaban los griegos eran semántica y morfológicamente distintos: zoé expresaba el simple hecho —continúa Agamben— de vivir que es común a todos los vivientes, mientras que bíos significaba la forma o manera de vivir propia de un individuo o de un grupo. Esta oposición desapareció gradualmente en las lenguas modernas sin dejar viva ninguna diferencia sustancial. Nos preguntamos por la expresión forma de vida entendiendo, sin desprendernos de Agamben, que esta se refiere al hecho de que una vida que no puede separarse nunca de su forma es una vida en la que nunca es posible aislar algo como una nuda vida. Entonces planteamos que, una vez reducida la vida a una nuda vida en la sacerización, la democracia queda en manos del latrocinio político y la corrupción, lo cual provoca paulatinamente su declive en tanto expresión popular originaria. (shrink)

En el estudio de la actividad judicial, el tema fundamental no es la motivación de las decisiones judiciales, como sostiene la filosofía jurídica actual, sino la aplicación de los enunciados jurídicos. Y creo además que la concepción estándar de la motivación de las decisiones judiciales es errónea precisamente por no haber tenido en cuenta este hecho. Por otra parte, también considero equivocadas las concepciones existentes respecto a la aplicación de los enunciados jurídicos (sea la teoría del silogismo judicial, sea la (...) concepción lógica). Según las tesis expuestas en mi libro Las obligaciones básicas de los jueces (2005), respecto a la aplicación de los enunciados jurídicos primarios, la concepción correcta es la concepción sintáctica; mientras que respecto a la aplicación de los enunciados jurídicos secundarios la concepción correcta es la concepción semántica. (shrink)

El artículo expone la justicia como un problema político desde la perspectiva del filósofo John Rawls. En su desarrollo se señalan las implicaciones del constructivismo kantiano en el constructivismo político rawlsiano. Se discute cómo la conexión entre estos dos tipos de constructivismo, proporciona un procedimiento de construcción, en el que agentes racionalmente autónomos, sujetos a condiciones razonables, elaboran acuerdos sobre principios públicos de justicia para lograr un sistema justo de cooperación que trascienda generacionalmente. Se concluye, mostrando las limitaciones y alcances (...) de esta propuesta en el pensamiento filosófico y político contemporáneo. (shrink)

Not only does Hoffman claim that we do not see reality as it is, but that unperceived brains, trees and moons do not exist. His “interface theory of perception” is a peculiar blend of metaphorical ontology (objects are icons, space-time is a desktop) and mathematical modelling (the game-theoretical argument that fitness trumps truth. Conflating abstractions with concrete experience, evolution is used to refute everything (including evolution itself. Hoffman’s sweeping iconoclasm then lands where it took off: addressing the problem of consciousness. (...) After arguing against reality, he will tell us what it is. (shrink)

Volume 20, Issue 7, July 2020, Page 182-184.

La France est une nation légère - ce lieu commun antique est abondamment repris tout au long du XVIIIe siècle, témoignant de profonds bouleversements axiologiques, scientifiques et éthiques, dont ce volume collectif cherche à mesurer l'importance et les enjeux, en racontant l'histoire d'un autre siècle des Lumières: celle d'un siècle de la Légèreté. Ce volume collectif offre une perspective interdisciplinaire, croisant les champs d'études concernés par la question de la légèreté. Les 15 articles réunis analysent tant la peinture que la (...) morale, tant les sciences que l'histoire politique, tant la littérature que les technologies ou l'économie. Ensemble, ces articles révèlent la complexité de la légèreté au dix-huitième siècle, en proposant non seulement des analyses nouvelles originales de sources bien connues (Hogarth, Fontenelle ou Voltaire) mais aussi des découvertes de textes et des objets moins souvent étudiés (La Morlière, le Père Castel, Octave Uzanne, les cabriolets ou les parfums). L'un des atouts principaux de cette recherche est son approche critique et historiographique de la légèreté qui remet en question la façon dont s'écrit l'Histoire. Derrière les idées reçues, ce livre découvre les enjeux nationaux, diplomatiques, voire parfois aussi existentiels qui ont participé à la construction des représentations du dix-huitième siècle français. (shrink)

En el siguiente artículo analizo con respecto a países con altos niveles de inmigración y en términos de legitimidad democrática, el reto que plantea la existencia en los mismos de sectores de la población que, por carecer de la nacionalidad del Estado de residencia, carecen de la plenitud de derechos y libertades que nutren el espacio de igualdad cívica en un orden liberal democrático. Centro mi análisis en el colectivo de los llamados "inmigrantes ilegales", que es el que está sujeto (...) a una mayor precariedad jurídica. A fin de superar la creciente disociación entre población y comunidad política exploro la necesidad de articular nuevos fundamentos de inclusión dentro del demos y propongo, entre ellos, el de la residencia y el arraigo social que generalmente la acompaña. La fuerza normativa de los fundamentos que exploro es, a mi entender, de suficiente entidad como para superar los reparos morales asociados al carácter "ilegal" del origen de la inmigración. Desde estas premisas concluyo con una valoración negativa de la reciente reforma de la Ley Orgánica 4/2000 sobre derechos y libertades de los extranjeros en España y su integración social que a la vez restringe el acceso a derechos y libertades de los llamados "ilegales" y dificulta los cauces de subsanación quasi-automática de su ilegalidad. (shrink)

Based on the assumption that consumers will reward firms for their support of social programs, many organizations have adopted corporate social responsibility (CSR) practices. Drawing on social identity theory, a model of influence of CSR on loyalty is developed and tested using a sample of real consumers. Results demonstrate that CSR initiatives are linked to stronger loyalty both because the consumer develops a more positive company evaluation, and because one identifies more strongly with the company. Moreover, identity salience is shown (...) to play a crucial role in the influence of CSR initiatives on consumer loyalty when this influence occurs through consumer-company identification. A strong identifier is not necessarily in a constant state of salience, but activating identity salience of a particular consumer social identity (a company) will affect consumer reactions to product stimuli, increasing consumer loyalty. (shrink)

Los objetos sensibles y el hombre, que constituyen el mundo sometido a alteración o cambios, poseen una estructura, organización y dinámicas propias por las cuales se intuye la presencia de causas o principios que dotan a ambos de tales atributos. De aquí que el límite y la medida representen condiciones de orden establecidas por el mundo ideal, un orden que actúa como causa de la armonía y la proporción que conforman todo el mundo visible. El orden ontológico y cósmico que (...) aquí se plantea proyecta también disposiciones éticas en el plano antropológico, disposiciones que obedecen a un intento explicativo de la realidad en su totalidad y que en el presente texto se intentan dilucidar. (shrink)

The work of Anthony J. Steinbock on emotions―particularly moral emotions―and on religious experience is closely related to a methodological claim. This claim is that the concepts of “experience” and “manifestation” should be understood in a broader manner than that of classical phenomenology, particularly Edmund Husserl’s phenomenology. In this paper, I examine the way in which Steinbock understands and conceptualizes the kind of givenness to which he refers with the notion of “vertical experience”. I focus on his claim that vertical experiences (...) are irreducible to the kind of experiences that can be described in terms of what he calls “provocation”, “presentation” and the “noesis-noema structure”. Even though I make a criticism of his assertion that the latter implies that they should not be understood as forms of givenness founded on the above-mentioned structure, I agree with some major implications that he draws from them. In the last part of the paper, I discuss his suggestion that the Husserlian conceptualization of emotional givenness should be revised to set forward their structure in terms of what he calls “evocation” and try to give additional reasons, drawn from Husserl himself, to support this claim. The paper comes concludes by stressing the relevance of Steinbock’s analyses concerning what he calls “idolatry”. I argue that his analyses of attitudes that negate the vertical dimension of experience have far reaching implications that go beyond the field of philosophy of religion and open new, promising paths for phenomenological research on social and moral problems. (shrink)

Starting again of thesis that the value appear to us like value in self, transcendental, and value for somebody, this paper enlarging upon idea that the value is object of knowledge but different of any others objects of the reality. The knowledge of value involve a emotional constituent and other rational constituent. Advancing the judgement of value, the feeling of value is essential for detection and to converted the being of value into reality of life and culture. This part of (...) value feeling do not put in danger the unity and eternity of value and it is very important for the knowledge and the intercultural communication in the world. (shrink)

Pourquoi a-t-on raison de se révolter contre l'homme-machine et le monde mécanique qu'entraînent les mutations technologiques incontrôlées? Et si, contre les robots, la fragilité faisait l'humanité? Un traité philosophique, un manuel de combat. Dans cet essai de philosophie contemporaine, Pascal Marin rassemble un large faisceau d'arguments contre ceux qui entendent faire de l'homme une machine. De chapitre en chapitre, il dénonce le fantasme du transhumanisme californien, qui s'exporte aujourd'hui à travers des médias en mal de sujets. Mais selon (...) class='Hi'>Marin, cette crise du sens de l'humain est peut-être une chance pour la pensée : elle contraint à mieux prendre la mesure de la vie qui demeure énigmatique à la science. Cette enquête d'anthropologie radicale progresse donc par des chemins insolites jusqu'à atteindre à l'ironie d'un constat paradoxal : ce pouvoir technicien fascinant, qui semble sans limite, aurait pour cause le rapport intime que l'homme entretient depuis toujours avec le raté, la panne, le bug, bref tout ce qui peut mettre justement une machine en défaut. Un cri d'alerte, où l'intelligence et le style convainquent à chaque page. (shrink)

In the age of web 2.0, the university is constantly challenged to re-adapt its ‘old-fashioned’ pedagogies to the new possibilities opened up by digital technologies. This article proposes a rethinking of the relation between university and (digital) technologies by focusing not on how technologies function in the university, but on their constituting a meta-condition for the existence of the university pedagogy of inquiry. Following Ivan Illich’s idea that textual technologies played a crucial role in the inception of the university, we (...) will first show the structural similarities between university thinking and the text as a profanation of the book. Secondly, we describe university thinking as a type of critical thinking based on the materiality of the text-on-the-page, explaining why the text has been at the centre of university pedagogy since the beginning. In the third part, we show how Illich came to see the end of the culture of the text as a challenge for the university, by describing the new features of the text-as-code incompatible with the idea of reading as study. Finally, we challenge this pessimistic reading of Illich’s and end with a call for a profanatory pedagogy of digital technologies that could mirror the revolutionary thinking behind the mediaeval invention of the text. (shrink)

"Marin's admiration (in both seventeenth-century senses) for the word made flesh, and hence the word made power, is what makes this book both fascinating and disturbing." -- Times Literary Supplement A wicked queen orders the palace cook to kill her grandchildren and serve them up for dinner -- "in a sauce Robert." But as any good cook knows, this sauce is properly served with game, not domestic animals. Does the ogress transgress? Perhaps, but the cook breaks the rules as (...) well. Deceiving his mistress, he rescues the children and instead serves goat and lamb. In this provocative volume, Louis Marin treats a subject to which some of the most exciting literary criticism has been devoted: the body as represented in text and image. From fairy tales to biblical narrative, from the divine body in the eucharist to the body of Louis XIV as described in his physicians' journals, Marin focuses on the peculiar relationship between verbal and oral functions--speaking and eating, boasting and gluttony, lying and cannibalism. Drawing on the methodologies of semiology, philosophy of language, and literary and art criticism, Marin explores works by Rabelais, La Fontaine, Perrault, and the Logic of Port-Royal. Throughout, he is concerned with the conceptualization of desire and pleasure, justice and force, natural violence and political power -- and questions their ideological as well as their symbolic bases. (shrink)

The extent to which people identify with an organization is dependent on the attractiveness of the organizational identity, which helps individuals satisfy one or more important self-definitional needs. However, little is known about the antecedents of company identity attractiveness (IA) in a consumer–company context. Drawing on theories of social identity and organizational identification, a model of the antecedents of IA is developed and tested. The findings provide empirical validation of the relationship between IA and corporate associations perceived by consumers. Our (...) results demonstrate that the Corporate Social Responsibility (CSR) contribution to company IA is much stronger than that of Corporate Ability (CA). This may be linked to increasing competition and of decreasing CA-based variation in the marketplace. (shrink)

En este texto nos proponemos abordar la última clase del semanario de Deleuze sobre el poder en Foucault a partir de dos momentos. El primero tiene que ver con el concepto de imagen y la interpretación sobre el cine que ya venía siendo una constante —aunque marginalmente— en estas clases de Deleuze. Seguidamente, el segundo momento tiene que ver con la relación entre poder y resistencia que arroja como resultado una interpretación del pensamiento de Foucault por parte de Deleuze como (...) una obra viva y en constante construcción. Así, cumpliremos con la exigencia de una lectura que invita a pensar en los conceptos como herramientas de análisis integradas al desarrollo de situaciones donde el poder se presenta como noción central. (shrink)

The digital revolution is growing at breahnech speed. The basis of this revolution is the techno-economic paradigm, however with new instruments. Instruments reaching a planetary level and influence the relationship of our personality with the world. The disinformacion is a trail of gunpowder for the emergence, increment and dissemination of racist and xenophobic concepts. This change calls into question democratic valves. In this text we will expose, discuss and demonstrate the consequences of this state of affairs that we live in (...) today. We must unberstand the mechanisms of how this occurs, the new instruments used, the conection between sources of information, the paths that go of persuasion of ideas to impossingacts. At long last, we will defend a position of those who believe that democratic living should be extended to everyone who lives on this tinyplanet. In short, we will defend a position against the absolutization of desinformation. We will use the concept of “Aparatus” used by Karl Jaspers, in the middle of the last century, to demonstrate the strength and influence of desinformation on the masses that coalesc and act from the simple touch of the cell phone. (shrink)