Nucleoli are the sites of ribosome biogenesis. Transcription of the ribosomal RNA genes as well as processing and initial packaging of their transcripts with ribosomal and non‐ribosomal proteins all occur within the nucleolus in an ordered manner and under defined topological conditions. Components of the nucleolus have been localized by immunocytochemistry and their functional aspects investigated by microinjection of antibodies directed against the enzyme responsible for rDNA transcription, RNA polymerase I. The role of nascent transcripts in postmitotic formation of nucleoli (...) will be discussed. (shrink)

When faced with the charge that a given concept of God is contradictory, the standard move among philosophers and theologians has been to try to explain away the contradiction and show that the concept of God in question is consistent. This has to do, of course, with the Law of Non-Contradiction (LNC). Another option, which has recently generated interest among logicians and analytic philosophers of religion, is to reject such a move as unnecessary and defend what might be called the (...) contradictory God thesis. To be sure, something close to that can be found in philosophers such as Pseudo-Dionysius, Thomas Aquinas and Nicolaus de Cusa. However, it is only recently that this approach has gained momentum, certainly driven by the contemporary advance of dialetheism and glut theoretic approaches in general, and paraconsistent logic. Needless to say, a standard move among defenders of the contradictory God thesis is to challenge the LNC. The argumentation, however, is seldomly framed in conceptual terms. Instead, it is mostly framed in ontological terms, as God being a contradictory entity. From this perspective, the contradictory God thesis is the thesis that God is a contradictory object. My goal in this paper is to provide a conceptual assessment of the discussion surrounding the contradictory God thesis. To achieve this, I make use of a general and hopefully non-controversial meta-theory of concepts and adopt a semantic approach rather than a metaphysical one. Within this framework, I address the following questions: What are the different ways we can understand the contradictory God thesis? What grounds are there for rejecting a contradictory concept of God? What standard moves are available to defend oneself from such criticisms and how do they relate to the LNC? What challenges do they present? As a secondary goal, the paper introduces a novel defense of the contradictory God thesis, drawing on a specific interpretation of the theology of the 16th-century Indian thinker Jīva Gosvāmī, which avoids the need to challenge the LNC. I term this approach ‘non-dialetheic mystical contradictory theism.’. (shrink)

Panentheism has seen a revival over the past two decades in the philosophical literature. This has partially triggered an interest in Indian models of God, which have traditionally been seen as panentheistic. On the other hand, panentheism has been often associated with panpsychism, an old ontological view that sees consciousness as fundamental and ubiquitous in the natural world and which has also enjoyed a renaissance in recent decades. Depending on where one places fundamentality (whether on the microlevel or on the (...) cosmic-level) there will be two types of panpsychism: micropsychism and cosmopsychism. Despite the apparently rich connection between Indian traditions and panpsychism, especially in its cosmopsychist version, recent work within cross-cultural analytic philosophy of mind seems to be mostly focused on atheistic traditions, such as Advaita Vedānta and Buddhism. My goal in this paper is to contribute to the cross-cultural debate over panentheism and Indian models of God, as well as to the debate on the connections between panpsychism, cosmopsychism and Indian traditions, by examining one of the most important and often quoted texts in Indian religious and philosophical traditions: the theistic Bhavagad Gītā. From a more specific standpoint, the paper has a threefold goal: to offer a panentheistic reconstruction of the Gītā’s concept of God, to show how this panentheistic model of God entails a form of theistic cosmopsychism, and to locate the Gītā’s cosmopsychism within a broader map of cosmopsychist views. Based on this reconstructive analysis of the Gītā’s cosmopsychism, I also outline some few reflections on the philosophical prospects of theistic cosmopsychism. (shrink)

In this paper I present a formalization of the theory of ideal concepts applied to the concept of God. It is done within a version of the Simplest Quantified Modal Logic (SQML) and attempts to solve three meta-problems related to the concept of God: the unicity of extension problem, the homogeneity/heterogeneity problem and the problem of conceptual unity.

Several Indian religious traditions associated with Vedānta offer conflicting descriptions of ultimate reality, Brahman. A prominent example is found in the Bhedābheda Vedānta tradition, which posits that Brahman is both different (bheda) and non-different (abheda) from the world and individual selves. At first glance, this seems like a contradictory statement. However, most Bhedābheda Vedānta thinkers attempt to reconcile the contradiction, asserting, for example, that Brahman is different from the world and individual selves in one sense, yet non-different in another, distinct (...) sense of “difference.” A notable exception seems to be Jīva Gosvāmī (16th Century), a leading theologian of the Caitanya (15th-16th Century) Vaiṣṇava school. According to a widely accepted interpretation, Jīva accepts the contradiction directly, adding that it is inconceivable (acintya). He coined the term that names his school: Acintya Bhedābheda. Despite textual evidence supporting this view, other evidence from Jīva’s writings and subsequent commentaries suggests his theology might be reconstructed using the more traditional contradiction-avoiding approach. This raises some interesting theological issues. The purpose of this paper is to offer an integrated interpretation of Jīva’s Bhedābheda Vedānta, one that synthesizes both interpretations while staying true to the key elements of his ontology. This will be based on a version of Graham Priest’s Logic of Paradox (LP), which I refer to as (a) Logic of Partial Truth (LPT). The result is a paraconsistent and glut-theoretic approach to Jīva’s Bhedābheda Vedānta theology. (shrink)

Education is a pillar of buen vivir, the guiding ideal of Ecuador’s 2008 Constitution. In this framework, Ecuador made significant shifts in its education system from 2006 to 2016, the decade of the Citizens’ Revolution. The key buen vivir concepts and processes that framed these shifts were considering education as a right, as a social debt, and as a driver of a more just, knowledge-intensive and clean economy. Resource allocation, general access, learning, and inclusion of structurally marginalized groups showed significant (...) improvement in this decade, along with other key political, economic and social changes, thus making significant advances in the emancipation of society toward buen vivir, and marking elements of how and why advancing this transformation is important. (shrink)

In this article, I present a defense of conceptual plausibility, understood as an epistemic way to qualify concepts that situates them between the merely possible and the actual. To show that there is such a thing as conceptual plausibility, I rely on what seems to lie at the heart of many uses of the phrase “plausible concept”: explanatory fruitfulness. To make an effective case for the claim that conceptual plausibility is of philosophical interest, I present an argument based on the (...) debate over the rationality of theistic belief and the concept of God. To show that conceptual plausibility is philosophically feasible, I first show that it cannot be reduced to propositional plausibility. Next, I offer a minimally precise characterization of conceptual plausibility; I approach this from a qualitative and comparative perspective as well. Finally, I show how these qualitative and comparative criteria of conceptual plausibility might be applied to the debate over the rationality of theistic belief and the concept of God. (shrink)

El autor realiza una lectura en clave perspectivista de la neurofenomenología, enfoque transdisciplinar y metodológico iniciado a mediados de los 90 por el neurobiólogo Francisco J. Varela desde el ámbito experimental de las ciencias de la mente. La originalidad del artículo reside en que estudia comparativamente el problemático entrecruce de la neurofenomenología de Varela con el perspectivismo científico de Ronald N. Giere, mostrándonos que la neurofenomenología no sólo lo antecedió cronológicamente, sino que fue mucho más radical al tener en cuenta (...) la la dimensión fenomenológica y trascendental de la experiencia vivida humana y al aplicarla en los protocolos de las neurociencias cognitivas. // The author makes a perspectivist reading of neurophenomenology, a transdisciplinary and methodological approach pioneered in the 90’s by the neurobiologist Francisco J. Varela, who worked in the experimental field of the science of mind. The originality of the article consists in studying with a comparative method the problematic intertwine of Varela’s neurophenomenology and the scientific perspectivism recently defended by Ronald N. Giere. In this way, the autor shows how neurophenomenology notonly came before Giere’s proposal but also how it was more radical in considering the phenomenological and transcendental human dimension and in trying an implementation in cognitive neuroscience protocols. (shrink)

Desde una hermenéutica discursiva y práxica, este artículo profundiza y madura teóricamente unas breves reflexiones epistémicas e históricas acerca de la problemática de la identidad plural en el pensamiento latinoamericano de estas últimas décadas. En un marco dominado por el giro “post” que caracterizan las ciencias sociales, se prosigue una línea de investigación que recupera importantes categorías y distinciones -brotadas en teorías de pensadores latinoamericanos-, para demostrar la ambigüedad socio-política del actual giro plural e intercultural de la identidad. Criticando debilidades (...) de ideas de algunos autores, se reconstruye una tensión entre contextualidad y universalidad que presupone topoi o lugares intra-latinoamericanos de enunciación, que van más allá de los tópicos diluidos de un cierto pensar postmodernista ligado mucho más a los contextos europeos y norteamericanos. A partir de ahí se descubren unos tópicos principales para renovar una interpretación intercultural del carácter propiamente latinoamericano de la identidad cultural. (shrink)

Neste artigo, abordo algumas questões de ordem superior envolvendo o conceito de Deus que surgem dentro de um contexto pluralista: o problema da unidade conceitual, o problema da unicidade de extensão e o problema da homogeneidade/heterogeneidade. Minha proposta para resolver essas questões envolve uma teoria especial híbrida de conceitos, chamada de teoria de conceitos ideais. Argumento que, quando adicionada a uma visão pluralista de conceitos, e formalizada dentro de uma estrutura de mundos possíveis, tal teoria fornece uma resposta satisfatória a (...) esses problemas. A formalização é feita a partir de uma versão específica da Lógica Modal Quantificada Mais Simples (SQML, do inglês Simplest Quantified Modal Logic), e sua apresentação é exclusivamente semântica, mantendo detalhes técnicos a um nível mínimo. (shrink)

El presente artículo indaga en el pensamiento del último Zubiri, esto es, llamado noología, y desde la trilogía de la inteligencia: Inteligencia sentiente (1980-1983) y del escrito El concepto de materia, la articulación entre realidad y actualidad como soporte conceptual para comprender una filosofía del cuerpo humano que integre, por una parte, la filosofía zubiriana a lo largo de su obra y, por otra parte, que nos posibilite entender al hombre en su radical unidad corporal constitutiva tanto en el cosmos (...) como en el mundo. (shrink)

This book analyses the concepts of God in Vaisnavism, which is commonly referred to as one of the great Hindu monotheistic traditions. Addressing the question of what attributes God possesses according to particular textual sources and traditions in Vaisnavism, the book analyses Vaisnava traditions and texts in order to locate them within a global philosophical framework. The book is divided into two sections. The first one, God in Vaisnava Texts, deals with concepts of God found in the canonical Vaisnava texts: (...) the Bhavagad Gita, the Bhagavata Purana, the Pancaratras, and the Mahabharata. The second section, God in Vaisnava Traditions, addresses concepts of God found in several Vaisnava traditions and their respective key theologians. As well as the Alvars, five traditional Vaisnava schools- the Sri Vaisnava tradition, the Madhva tradition, the Nimbarka tradition, the Pustimarga tradition, and the Caitanya Vaisnava tradition- and two contemporary ones Ramakrishna's and Swami Bhaktivedanta's are considered. The book combines normative, critical and descriptive elements. Some chapters are philosophical in nature, others are more descriptive, unpacking a specific Vaiṣṇava concept of God for future philosophical analysis and critique. Written by experts who break new ground in presenting and representing a diversity of Vaiṣṇava texts and tradition, the book presents approaches that reflect the amount of philosophical and historical deliberation on the specific issues and divine attributes considered. This book will be of interest to researchers in the fields of philosophy of religion and Indian philosophy, cross-cultural and comparative philosophy, analytic philosophy of religion, Hindu studies, theology and religious studies. (shrink)

En 1767, la filósofa inglesa Catharine Macaulay Graham envió al líder corso Pasquale Paoli una carta donde enunciaba su propuesta de gobierno democrático para Córcega, siguiendo muy de cerca el republicanismo de James Harrington y Jean Jacques Rousseau. Confiada en el avance de la razón y la Ilustración, considera que la independencia de la isla puede suponer el primer paso para crear un marco político capaz de reducir las desigualdades y promover la libertad de la ciudadanía a través de su (...) participación activa en las instituciones. (shrink)

Entre la edición de los volúmenes tercero y cuarto de _La Historia de Inglaterra_, la historiadora y filósofa Catharine Macaulay Graham publica, en 1767, un texto breve que rechaza los argumentos a favor de la monarquía absoluta contenidos en _De Cive_, promoviendo una forma democrática de gobierno basada en la igualdad y la libertad. Pese a tener un tono burlesco e irrespetuoso hacia Hobbes, el escrito alcanza gran notoriedad y contribuye a convertir a la autora en una mujer influyente y (...) reconocida dentro de los círculos radicales franceses, ingleses y en el movimiento por la independencia de las colonias de Norteamérica. (shrink)

O objetivo deste estudo é apresentar a “famosissima quaestio” que envolve a relação entre a presciência, a predestinação e a graça de Deus com o livre-arbitrio humano, segundo Anselmo de Cantuária. Essa discussão aparece em seu último tratado, Ze concorda, escrito provavelmente entre 1107-1108. Nesta obra, Anselmotetoma e confirma a definição de liberdade como um poder de conservar a retidão da vontade, examinando isso à luz da graça divina.

El presente artículo desarrolla un análisis crítico de papel metodológico que desempeña la libre fantasía en Ideas I. Haciendo visible la estrecha relación entre las modalizaciones de conciencia y la estructura noético-noemática de los actos intencionales, se demostrará la necesaria complementariedad de los métodos de las reducciones eidética y fenomenológica para el proyecto de Husserl de una crítica fenomenológica del conocimiento. Con ello se busca poner de relieve que el rendimiento de la fantasía tuvo un impacto metodológico decisivo para la (...) conversión trascendental de la fenomenología. (shrink)

O humanista português Antônio de Gouveia compôs epigramas em latim, publicados no século XVI, em Lyon, França, uma das capitais do Renascimento europeu. Sua poesia segue as normas estilísticas da Antiguidade clássica, apresentando uma submissão às convenções da composição genérica e um caráter essencialmente alusivo. A fim de ilustrar tais elementos, examinam-se quatro epigramas contendo alusões a Marcial, Ausônio, Catulo e Virgílio.

An important historical relation that has hardly been addressed is the influence of Prosper Lucas's Treatise on Natural Inheritance on the development of Charles Darwin's concepts related to inheritance. In this article we trace this historical connection. Darwin read Lucas's Treatise in 1856. His reading coincided with many changes concerning his prior ideas on the transmission and expression of characters. We consider that this reading led him to propose a group of principles regarding prepotency, hereditary diseases, morbid tendencies and atavism; (...) following Lucas, he called these principles: laws of inheritance. (shrink)

Estamos inmersos en un contexto de utilidad donde no se le encuentra un sentido funcional al saber filosófico, motivo por el cual se ha intentado desplazar de la formación educativa. Es ahora cuando es más urgente defender la importancia que la filosofía sigue teniendo en la vida diaria, demostrar a las personas el papel tan relevante que desempeña en sus vidas, que estén convencidos de que no es una materia prescindible en la actualidad, sino que ante los problemas que se (...) nos presentan, filosofar se hace cada vez más necesario.La presente investigación tiene como hipótesis que la filosofía es un saber esencial que el ser humano tiene que seguir cultivando a pesar de los cambios que la ciencia y la tecnología han traído a nuestra cotidianidad. Se centra en analizar cuáles han sido las barreras que le han impedido al saber filosófico dar a conocer a la sociedad en general su objetivo y relevancia de ser estudiada. (shrink)

Marsílio de Pádua (1280-1343) foi um pensador da Idade Média que escreveu duas obras de filosofia política que influenciaram a modernidade. Este estudo analisa o termo valencior pars, da obra Defensor Pacis. Marsílio parece definir essa parte preponderante como sendo a representação do conjunto dos cidadãos que não tem uma natureza débil. Isso sugere que a valencior pars é tanto qualitativamente superior quanto uma maioria numérica dos cidadãos. O apelo a uma mistura de considerações quantitativas e qualitativas era familiar no (...) contexto das eleições medievais da Igreja, que geralmente apoiava a parte maior e mais razoável (maior et saniors pars) das instituições eleitorais. Marsílio sugere que a valencior pars pode ser identificada com o costume honrado do governo, entretanto, parece que a mesma corresponde a qualquer parte da coletividade cuja decisão eleitoral é decisiva. Nesse sentido, o filósofo paduano está de acordo com a análise original de Aristóteles. Marsilius of Padua (1280-1343) was a philosopher of the Middle Ages who wrote two books of political philosophy that have influenced modernity. This study analyzes the term valencior pars in the Defensor Pacis. Marsilius appears to define this preponderant part of the population as representing that part of the citizenry who do not have a debilitated nature. This suggests that the valencior pars is a much a qualitatively superior as a numerically greater part of the citizenry. The appeal to a mixture of quantitative and qualitative considerations was familiar in the context of the medieval church, which habitually supported the greater and more reasonable part (maior et sanior pars) of electoral institutions. Marsilius also suggests, however, that the valencior pars can be identified with this honored custom of government. It seems then, that the valencior pars is whatever part of the citizenry whose electoral decision is decisive. In this, Marsilius is at one with Aristotle's original analysis. (shrink)

Marsílio de Pádua foi um pensador da Idade Média que escreveu duas obras de filosofia política que influenciaram a modernidade. Este estudo analisa o capítulo 17 da primeira parte do Defensor Pacis, onde se trata da unidade do governo ou do principado. Se houver muitos em número ou espécie, tal como acontece nas grandes cidades e, em particular, em um reino, aí deve haver então um supremo governante, a quem os demais estejam subordinados e por quem sejam dirigidos. Trata-se de (...) uma unidade de ordem, não de uma unidade absoluta, ou seja, de muitos homens considerados ou de um conjunto de pessoas, que se afirma constituir algo único quantitativa- mente. (shrink)

Assistimos a uma nova revolução tecnológica, decorrente da massificação do uso de sistemas de Inteligência Artificial generativa, que vão para além das técnicas de Machine Learning, entrando no Deep Learning e nas redes neuronais. Inclusivamente, já se vem experimentando o seu uso no domínio da interpretação jurídica. Porém, este mesmo domínio parece estar conceptualmente vedado à intervenção da IA, por a interpretação jurídica consistir numa atividade puramente mental e não podendo a IA fazer mais do que imitar processos mentais. Será (...) isto verdade? Neste ensaio, defende-se que, embora o processo pelo qual os novos sistemas de IA (Inteligência Artificial generativa) não seja idêntico (nem, sequer, proximamente semelhante) ao processo mental pelo qual os juristas humanos fazem interpretação jurídica, o resultado é (pode ser) efetivamente idêntico. (shrink)

O presente artigo tem como objetivo analisar as implicações críticas da imunização biopolítica da vida humana a partir das reflexões de Roberto Esposito, problematizando a seguinte questão: em tempos de pandemia viral e, consequentemente, de Estados emergenciais, de que maneira o paradigma imunitário atua sobre a vida humana? A hipótese que gostaríamos de desenvolver parte do relevo de que, em crises agudas, o paradigma imunitário é tensionado ao seu limite, convergindo para a produção de Estados de emergência segundo os quais (...) são responsáveis por introduzir políticas nefastas de produção tanto da vida quanto da morte. Para validar nossa hipótese e desenvolver o objetivo e a problemática da pesquisa, o presente texto se organiza em dois momentos: primeiramente, nosso intuito consiste em apresentar brevemente a reflexão de Esposito acerca do paradigma imunitário; em seguida, temos como fito analisar criticamente o estado de pandemia viral à luz do paradigma imunitário, buscando encontrar vestígios de como tal ferramenta conceitual nos permite desenvolver uma interpretação para o tempo presente. (shrink)

On August Business Roundtable, the Business Roundtable redefined the purpose and social responsibility of the corporation. Yet, this statement must be followed by substantial changes in the business models of corporations for it to avoid becoming empty rhetoric. We believe that the figure of the independent director may be one of the catalysts needed for this change of paradigm for corporations. In spite of the positive correlation between Corporate Social Responsibility and board independence, the development of the independence of boards (...) during the last decade has not lead to the expected CSR results. Academics and regulators point to a weak definition and the non-standardized measurement of both independence and board independence as one possible explanation, and agree that a broader definition is needed. This paper aims to contribute to this debate. We develop a second-generation definition of independence based on a positive approximation to the concept by integrating an Aristotelian perspective of virtue ethics with the best practices of corporate governance. Thus, we define independence as a virtue guided by practical wisdom, that implies autonomy and autarky and which enables a person to act with integrity, fairness and truthfulness. In the context of corporate governance, independence is associated with an honest disposition to serve. Our proposal has political implications for supervisors that make decisions relating to the suitability of board members. (shrink)

This article takes a conceptual approach to an issue of pedagogical relevance—the presence of teaching and learning moments within educational environments. We suggest sources of philosophical confusions that design patterns for the classification and creation of typologies of classroom events. We identify three foundational assumptions with the way in which classroom events are analyzed: Describing a classroom event ; Devising a procedure for co-classifying events ; Repurposing decontextualized events to fit a preferred analytic model. Hitherto these assumptions have obscured the (...) phenomenal integrity of the learning environment; since the topic sought is based on critical incidents according to analysts’ interests, but not on the actual identifying details of the setting as made available by the participants. While teaching and learning moments are generic issues, in methodological terms these matters have to be explored in their details. In our article, we align ourselves with particular research approaches, namely ethnomethodology and conversation analysis, that facilitate close analysis of ‘perspicuous settings’, such as classroom interactions, through which phenomena such as teaching and learning moments are made visible as collaborative accomplishments. (shrink)