Current suggestions for capacities that should be targeted for moral enhancement has centered on traits like empathy, fairness or aggression. The literature, however, lacks a proper model for understanding the interplay and complexity of moral capacities, which limits the practicability of proposed interventions. In this paper, I integrate some existing knowledge on the nature of human moral behavior and present a formal model of prosocial motivation. The model provides two important results regarding the most friction-free route to moral enhancement. First, (...) we should consider decreasing self-interested motivation rather than increasing prosociality directly. Second, this should be complemented with cognitive enhancement. These suggestions are tested against existing and emerging evidence on cognitive capacity, mindfulness meditation and the effects of psychedelic drugs and are found to have sufficient grounding for further theoretical and empirical exploration. Furthermore, moral effects of the latter two are hypothesized to result from a diminished sense of self with subsequent reductions in self-interest. (shrink)

Corporations perform actions that can inflict harm with different levels of intensity, from death to material loss, to both companies’ internal and external stakeholders. Research has analysed corporate harm using the notions of corporate social irresponsibility and corporate crime. Critical management studies have been subjecting management and organizational practices and knowledge to critical analysis, and corporate harm has been one of the main concerns of CMS. However, CMS has rarely been deployed to analyse CSIR and corporate crime. Thus, the aim (...) of this paper is to critically analyse the perspectives of CSIR and corporate crimes on corporate harm via CMS in general and postcolonial studies in particular. The paper contributes by arguing that research on CSIR and corporate crime could be perceived as producing research that does not challenge the essence of contemporary corporation profit-seeking activities that ultimately produces corporate harm. We argue that CSIR and corporate crime are ideologies that assist in disguising the contradiction between producing shareholder value and the social good that is at the heart of the modern corporation system and the current economic system. Furthermore, the postcolonial view of CSIR and corporate crime highlights how they are based on a Western-centric view of corporate harm that ignores the realities and perspectives of the Global South, especially in situations where corporate harm leads to death in the Global South. (shrink)

In ‘A politics of reminding: Khoisan resurgence and environmental justice in South Africa’s Sarah Baartman district’, Burnett et al. scrutinize the memory activism of the Gamtkwa Khoisan Council, which is part of the wider ‘Khoisan resurgence’ sweeping across post-apartheid South Africa. Although the authors missed important nuances, they also pointed out flaws in the way I used Niezen’s ‘therapeutic history’ [Niezen, R. (2009). The rediscovered self: Indigenous identity and cultural justice. McGill-Queen’s Press] in my work to account for why Khoisan (...) activists turn to the past. I therefore not only respond to their criticism, but also revise aspects of my theoretical framework. Therapeutic history is not divorced from material concerns. Nor is it representative of all engagements with the past by indigenous people or simply the opposite of academic history. Instead, by drawing on my ethnographic fieldwork and theorizing alongside the Khoisan, I show how it captures emic discourses on the past that entangle notions of indigenous identity, healing, and history in order to resist settler colonialism and its oppressive etic histories. While the concept of therapeutic history has its limitations, it effectively highlights indigenous people’s agency in the face of settler colonialism in South Africa and elsewhere. (shrink)

This paper provides an analysis of the concept of an aesthetic property in non-aesthetic terms.

En la historiografía nacional poco se ha estudiado el problema de la lectura y la confrontación del sentido del pasado en la historia de la revolución durante la tercera década del siglo xix. El objetivo de este artículo es reconstruir las prácticas lectoras a partir de las cuales se asumió una posición crítica y se construyó cierta opinión pública frente a la narración de los hechos del pasado republicano vinculado con los procesos de independencia en la Nueva Granada. Para ello, (...) se examina la defensa de José Fernández Madrid frente a los testimonios, narrativas y lo que llamaba la “desnaturalización de los hechos” en la naciente historia de Colombia, que se empezó a inventar después de los sucesos de Boyacá en 1819 y luego de sancionada la Constitución Política de 1821. Se quiere llamar la atención, por un lado, sobre los criterios de veracidad a los que eran sometidos los testimonios de los protagonistas de la Independencia al momento de ser confrontados con la interpretación, los documentos y las pruebas del lector; y, por otro, sobre los usos que hacían del pasado los republicanos ilustrados para justificar su “conducta política” y mantener el “buen nombre”, justo cuando se estaban inventando y legitimando los fundamentos políticos de la nueva República. En este sentido, se trata, desde el punto de vista metodológico, de avanzar en el campo de la historia de la lectura a partir de un análisis de las discusiones, defensas, comentarios y contestaciones del público lector, para legitimar su actitud crítica frente a las formas de desconocimiento suscitadas por la escritura de la historia. (shrink)

El propósito de este texto es ofrecer una visión general de la relación entre nación e historia en los debates que se generaron por parte de los historiadores y otros intelectuales de las ciencias sociales a finales del siglo XIX y durante gran parte del siglo XX. La reflexión central que se plantea consiste entonces en estudiar y mostrar cómo al mismo tiempo que las naciones modernas eran objeto de un proceso de redefinición política, en el escenario intelectual de las (...) ciencias sociales, y en particular de los historiadores, fueron apareciendo también un conjunto de debates y obras que intentaban problematizar y someter a consideración las relaciones que pretendían establecerse entre la nación y la historia como un elemento que las justificaba. (shrink)

What did the early Greek philosophers think about animals and their lives? How did they view plants? And, ultimately, what type of relationship did they envisage between all sorts of living beings? On these topics there is evidence of a prolonged investigation by several Presocratics. However, scholarship has paid little attention to these issues and to the surprisingly "modern" development they received in Presocratics' doctrines. This book fills this lacuna through a detailed (and largely unprecedented) analysis of the extant evidence. (...) The volume includes also the first extensive collection of the ancient sources pertaining to living beings and life in early Greek philosophy, organized chronologically and thematically. (shrink)

Wittgenstein’s mature philosophy offers a therapeutic way out of some conundrums stemming from taxonomic expectations regarding philosophical description of experience in general. The paper asks if this is also true of the facts of aesthetic experience. This possibility is hinted at by examining an application of the notion of certainty to aesthetic experience. Some traits of possible uses of central concepts of the mature Wittgenstein to a philosophical aesthetics inspired by the “new method” are also canvassed.

The article examines the Socratic principle that (1) virtue is knowledge and its corollary that (2) nobody errs voluntarily (nemo sua sponte peccat). It tries to show (I) that both principles are paradoxa, i.e. from a phenomenological point of view, they seem to be false; (II) that nevertheless the platonic Socrates accepts both principles as true; and finally (III) that these principles are analytical truths a priori which can only be understood if a person (soul) finds them in him- or (...) herself. (shrink)

*Winner of the American Philosophical Association's 2020 Essay Prize in Latin American Thought* This essay offers a novel account of the secularity of Latin American liberation philosophy. It challenges the accepted notion that liberation philosophy applies the methods and approaches of Latin American liberation theology to the philosophical arena, thus putting liberation theology on secular grounds. While this formulation is true insofar as liberation philosophy is not bound by the hermeneutics of any particular religious tradition, this formulation could be misconstrued (...) given that liberation philosophy does not premise such secularization in an undialectical understanding of secularity as secularism that disavows religion. Rather, liberation philosophy’s secularity is dialectical in that it requires constant engagement with re-ligion, not in the hermeneutics of any specific tradition but with “the traditional question of the Absolute.” Due to this often-misunderstood element of liberation philosophy, it has frequently been “ghettoized and relegated to the ‘safe’ area of theological studies,” as Eduardo Mendieta argues. However, I contend that liberation philosophy’s secular grounds offer an original contribution to philosophy as a decolonial and postsecularist liberation philosophy, one that conceives of secularism as an aspect of coloniality to be overcome, an obstacle rather than a benefit for Latin American philosophers seeking to gain a better understanding of our historical conditions. (shrink)

Recent models of scientific collaboration show that minorities can end up at a disadvantage in bargaining scenarios. However, these models presuppose the existence of social categories. Here, we present a model of scientific collaboration in which inequality arises in the absence of social categories. We assume that all agents are identical except for the position that they occupy in the collaboration network. We show that inequality arises in the absence of social categories. We also show that this is due to (...) the structure of the collaboration network and that similar patterns arise in two real-world collaboration networks. (shrink)

El propósito fundamental del presente artículo es el de ofrecer una reconstrucción y exégesis de las reflexiones del filósofo español exiliado Juan David García Bacca en torno al problema filosófico del tiempo. En este sentido, a través de la lectura de varias de sus obras extraeremos aquellos elementos de su pensamiento que nos ofrecerán herramientas conceptuales para prefigurar las tensiones vinculadas al tratamiento de estas cuestiones por buena parte de la tradición filosófica occidental. De esta forma, partiendo del diagnóstico de (...) las aporías de la temporalidad desarrollado por Paul Ricoeur explicitaremos de qué manera la metafísica de García Bacca obliga a volver a pensar los fundamentos ontológicos del tiempo. Así, su metafísica _transustanciadora _dotará de una relevancia insoslayable a los instrumentos de medición del tiempo – en sus palabras, de _temporalización _ - en la configuración de la realidad. Ello nos permitirá rastrear desde su pensamiento una novedosa articulación de las relaciones y dependencias entre técnica y temporalidad que prefigura de forma heterodoxa la aproximación filosófica a este concepto. (shrink)

Lists the practical problems found in the manuscript of Book III of the Algebra which were not included in the printed text. The author believes that their omission reflects the influence of Bombelli's discovery of Diophantus.

Na investigação acadêmica/científica, o vago é usualmente tratado como desvio do exato. Na teoria da tradução, isso toma corpo no conceito tradicional de ‘equivalência’ como igualdade a priori e no nível do sistema linguístico. Contra essa visão, retomamos aqui uma aproximação entre o conceito de ‘normas tradutórias’ de Gideon Toury e a concepção de linguagem do Wittgen­stein tardio, orientando-nos também pelos comentários do filósofo brasileiro Arley Moreno. Defendemos que o vago tem precedência lógica ante o preciso, na linguagem tout court (...) e na tradução de modo específico. Isso se aplica particularmente aos vetores ‘adequação’ e ‘aceitabilidade’ que Toury apresenta em seu “kit do tradutor” — a partir do conceito de ‘semelhança de família’ do Wittgenstein tardio. (shrink)

El renacimiento cultural del s. XII es producto de una serie de circunstancias que se pueden sintetizar en tres factores: el desarrollo económico, la expansión demográfica y el apogeo urbano. Dichas circunstancias parecen mostrar la decadencia del sistema feudal y la apertura a la sociedad moderna. Al resurgimiento literario y filosófico le acompaña el metodológico. La lógica aristotélica se convertirá en instrumento necesario tanto en los debates teológicos como jurídicos. Ya no presidida por el viejo esencialismo o la inmanencia griega, (...) se convertirá en técnica imprescindible para una sociedad que muestra una clara mentalidad ciudadana y mercantil. (shrink)

The aim of this research was to develop and validate the Questionnaire for Assessing Educational Podcasts, an instrument designed to gather students’ views about four dimensions of educational podcasts: access and use, design and structure, content adequacy, and value as an aid to learning. In study 1 we gathered validity evidence based on test content by asking a panel of experts to rate the clarity and relevance of items. Study 2 examined the psychometric properties of the QAEP, including confirmatory factor (...) analysis with cross-validation to test the factor structure of the questionnaire, as well as item and reliability analysis. The results from study 1 showed that the experts considered the items to be clearly worded and relevant in terms of their content. The results from study 2 showed a factor structure consistent with the underlying dimensions, as well as configural and metric invariance across groups. The item analysis and internal consistency for scores on each factor and for total scores were also satisfactory. The scores obtained on the QAEP provide teachers with direct student feedback and highlight those aspects that need to be enhanced in order to improve the teaching/learning process. (shrink)

La jurisdicción constitucional nació el 24 de febrero de 1803 en una desangelada sala en la planta baja del Capitolio cedida por el Congreso de los Estados Unidos al Tribunal Supremo cuando su presidente, el Chief Justice John Marshall hizo pública la sentencia en el caso Marbury v. Madison. En ella se establecía la revisión judicial de las leyes (y también de los actos del Gobierno, pero éste es otro tema) sacándosela de la manga de la toga como de una (...) chistera extraen un conejo los prestidigitadores, pues la Constitución del nuevo país, promulgada en 1787 y todavía vigente, no preveía expresamente tal competencia. (shrink)

Resumen: En un contexto en que la pregunta por lo humano parece divagar entre su desaparición bajo las críticas anti y post-humanistas y su reactivación justamente como respuesta a un entorno de alta incertidumbre y complejidad, la interrogante por los inicios de aquella relación entre sociología y ser humano se torna del todo importante. A partir de un análisis del núcleo fundamental de algunos de los más importantes clásicos de la sociología, se persigue a continuación desentrañar la postura original que (...) la sociología tomó con respecto a éste, así como dilucidar los motivos que la explican. En ese marco, se sostiene la tesis de que la sociología clásica habría desarrollado un intento de destierro del ser humano; un destierro que a pesar de estar afincado en su desarrollo teórico-conceptual, se ve complementado por su raigambre socio-institucional. La lectura es ya en ese entonces clara: inmersa en una incipiente lucha por reconocimiento científico, el cariz filosófico de la pregunta por lo humano se erige como un obstáculo para una cientificidad que solo puede terminar de alcanzarse a través de su exclusión.: In a context where the question about the human being seems to move between its disappearance under anti- and posthumanist critiques, and its reactivation as an answer to an environment of high uncertainty and complexity, the question about the origins of the relations between sociology and the human being becomes especially relevant. Based on a revision of the fundamental core of some of the more important classics of sociology, this article tries to reconstruct sociology’s original position regarding the human being, as well as elucidating the reasons that explain it. Within this framework, it is argued that classical sociology developed an attempt to displace the human being; a displacement that despite relying on its theoretical-conceptual development, it is complemented by its socio-institutional roots. This interpretation was already clear at that time: immersed in an incipient struggle for its scientific recognition, the philosophical tenor of the question about the human erects as an obstacle against the scientificity that can only be reached through its exclusion. (shrink)

¿Apolítico? ¿Revolucionario? ¿Reaccionario? Durante largo tiempo, el pensamiento político nietzscheano ha sido sometido a múltiples alteraciones que han eclipsado su singular carga emancipadora. Pero el desafío no está tanto en la respuesta como en saber formular correctamente la pregunta, pues la dureza de la crítica nietzscheana a los movimientos sociales de su época y especialmente al socialismo no viene necesariamente acompañada de una justificación del capitalismo sino de su simultánea descalificación. Partiendo de la voluntad de poder como dinámica vital fundada (...) en la desigualdad, el presente artículo se ocupa de la relación entre Nietzsche y el socialismo, tanto de las críticas recíprocas como del sentido profundo de las mismas, justipreciando así las energías de su controvertido programa político y que lo hacen digno valedor emancipatorio en el horizonte de nuestro presente. (shrink)

PORTUGUESE: A experiência conceptualizada colhe os seus critérios de dizibilidade pública no contexto da experiência sentida de pessoas, e a noção de prática marca o âmbito desses limites, em conexão tensa com a autonomia do simbolismo linguístico. Tal é a hipótese deste livro, que se junta assim a um debate sobre o sentido da objetividade. O livro articula uma leitura das Investigações filosóficas (1953) como uma expansão do espaço lógico de possibilidades de sentido ou do significado proposicional do Tractatus Logico-Philosophicus (...) (1922) para considerar a lógica da experiência sentida do significado em geral. Essa lógica é então ainda pensada nas suas condições de possibilidade, mas vistas como “impuras”, ancoradas em gestos contingentes e contextuais, ou em acordos no nível de uma forma de vida, não apenas em regras de uso da linguagem. A tática dessa estratégia foi tomar um dito anotado nos Cadernos (1916), “A lógica deve cuidar de si própria”, e transformá-lo numa função, “x deve cuidar de si própria”, trocando x por linguagem nos anos 1930 e prática nos anos 1940. Assim buscou Wittgenstein “fazer justiça aos fatos” (Remarks on Frazer’s Golden Bough) da experiência sentida do significado, a um tempo ancorada na vida humana e ligada a relações modais. Não se trata aqui de um argumento propriamente dito mas, antes, do desenho de um pano de fundo para o exame de alguns dos conceitos operatórios do Wittgenstein tardio, tais como ‘relações intermediárias’, ‘regras/prática’, ‘espírito/objetividade’, ‘certeza/prática’, etc.; e também para o exame de perspectivas de leitura, tais como a dialógica e a do ‘álbum de família’. // ENGLISH: Conceptualized experience gathers its criteria for public meaning in the context of the felt experience of persons, and the notion of praxis marks the scope of these limits, in tense connection with the autonomy of linguistic symbolism. This is the hypothesis with which this book joins the debate on the meaning of objectivity. The book articulates a reading of the Philosophical Investigations (1953) as an expansion of the logical space of possibilities of sense or propositional meaning of the Tractatus Logico-Philosophicus (1922) to consider the logic of the felt experience of meaning in general. This logic is then still thought of in its conditions of possibility, but seen as “impure”, anchored in contingent and contextual gestures, or agreements at the level of a form of life, not just in rules of language usage. The tactic of this strategy was to take a saying from the Notebooks (1916), “Logic must take care of itself”, and turn it into a function, “x must take care of itself”, switching x for language in the 1930s and practice in the 1940s. Thus, Wittgenstein sought to “do justice to the facts” (Remarks on Frazer's Golden Bough) of the felt experience of meaning, as this experience is at once grounded in human life and yet bound by modal relations. This is not intended as an argument per se but rather as a background against which to examine some of Wittgenstein's operative concepts (such as aspect, intermediate relations, rules/practice, spirit/objectivity, certainty/practice, etc.) and reading perspectives (such as the dialogical and “family album” readings). -/- . (shrink)

Under semantic monism I understand the thesis “The Good is said in one way” and under semantic pluralism the antithesis “The Good is said in many ways”. Plato’s Socrates seems to defend a “semantic monism”. As only one sun exists, so the “Good” has for Socrates and Plato only one reference. Nevertheless, Socrates defends in the Philebus a semantic pluralism, more exactly trialism, of “beauty, symmetry and truth” . Therefore, metaphorically speaking, there seem to exist not only one sun, but (...) three suns. If the platonic Socrates defends a semantic monism on the one hand and pluralism on the other, how can we unite his pluralism with his monism? My thesis is that the three references are “qualities” of the one single reference, or again, speaking metaphorically, “side suns” of the single sun. In the following, I propose first an exegesis of Plato’s last written word on the Good in Phil. 65 A 1-5 by dividing it into five sentences. Second, I ask a philosophical question on this monism and the corresponding hierarchy of values. (shrink)

O artigo examina os trabalhos completos de Cassirer, assim como seus escritos póstumos com relação à tese de Heinz Paetzold de que a filosofia de Cassirer sofre uma transformação em direção à antropologia em seu trabalho tardio, assim como a tese de Guido Kreis de que tal transformação da filosofia dos símbolos não é possível porque não pode garantir seu próprio fundamento. O autor demonstra uma continuidade no pensamento de Cassirer com relação ao tema da antropologia, segundo a qual Cassirer (...) vem lidando com o problema de uma metafísica do simbólico desde pelo menos 1921 e já em 1928 faz uma determinação inicial do homem como um ser capaz de forma. A retomada da questão antropológica ocorre em 1939 e está em clara continuidade com os trabalhos anteriores. A reconstrução da gênese de _Ensaio sobre o homem_ que se segue revela finalmente um segredo até então bem guardado da pesquisa de Cassirer, ou seja, uma resposta à questão de por que a história aparece pela primeira vez como uma forma simbólica na última obra publicada por Cassirer. (shrink)

Band 13 der psycho-logik widmet sich aus fächerübergreifendem Blickwinkel dem Thema Identität, das in den Sozial- und Geisteswissenschaften zu einem Schlagwort des 20. und 21. Jahrhunderts geworden ist. Gerade die moderne und liberale Gesellschaftsordnung, die uns ungeahnt viel Freiheit ermöglicht hat, charakterisiert ein Patchwork aus Identifikationsangeboten, das zugleich die kollektive und personale Identitätsfindung problematisch macht. Aktuell hat die narrative Theorie die erinnerte und erzählte Lebensgeschichte zum Gründungsort des Selbst erhoben. Sie spielt auch in den Beiträgen dieses Bandes eine prominente Rolle. (...) Es zeigt sich, dass die Identitätskonstruktion ein Prozess ist, in dem sich Identität als etwas Fragiles und Plurales offenbart. Identität ist ein tragisches Spiel zwischen Einheit und Mannigfaltigkeit: Identität(en). Forscher*innen aus Deutschland, Irland und den USA mit ihren Beiträgen aus Literaturwissenschaft, Theologie, Philosophie und Psychologie diskutieren u. a. das Band zwischen Identität und Erinnerung bei Marcel Proust, transsexuelle Identitätskonstruktionen in US-amerikanischen Biopics, den Film als Identitätsbildungsmedium des Publikums, Identitätspolitik(en) am Beispiel des Zugangs zu US-amerikanischen Hochschulen, die Identitätsfindung in Lebensgeschichten und den psychotherapeutischen Umgang mit gebrochenen Identitäten. Fotoarbeiten des Künstlers Hermann Recknagel runden den Band ab. Mit Beiträgen von Michaela I. Abdelhamid, Carsten Albers, Paul Clogher, Katherine Duval, Winfried Eckel, Fiona Ennis, Annette Hilt, Christopher A. Nixon, Paul Nnodim, Hermann Recknagel, Patricia Rehm-Grätzel, Martin Reker, Annika Schlitte und Hartwig Wiedebach. (shrink)