Although early‐life adversity has been associated with negative consequences during adulthood, growing evidence shows that such adversity can also lead to subsequent stress resilience and positive fitness outcomes. Telomere dynamics are relevant in this context because of the link with developmental conditions and longevity. However, few studies have assessed whether the effects of early‐life adversity on developmental telomere dynamics may relate to adult telomere dynamics. We propose that the potential links between early‐life adversity and adult telomere dynamics could be driven (...) by developmental constraints (the Constraint hypothesis), by the nature/severity of developmental adversity (the Resilience hypothesis), or by developmental‐mediated changes in individual life‐history strategies (the Pace of Life hypothesis). We discuss these non‐mutually exclusive hypotheses, explore future research directions, and propose specific studies to test these hypotheses. Our article aims to expand our understanding of the evolutionary role of developmental conditions on adult telomere dynamics, stress resilience and ageing. (shrink)

Hegel's "highway of despair," introduced in his _Phenomenology of Spirit_, represents the tortured path traveled by "natural consciousness" on its way to freedom. Despair, the passionate residue of Hegelian critique, also indicates fugitive opportunities for freedom and preserves the principle of hope against all hope. Analyzing the works of an eclectic cast of thinkers, Robyn Marasco considers the dynamism of despair as a critical passion, reckoning with the forms of historical life forged along Hegel's highway. _The Highway of Despair_ (...) follows Theodor Adorno, Georges Bataille, and Frantz Fanon as they each read, resist, and reconfigure a strand of thought in Hegel's _Phenomenology of Spirit_. Confronting the twentieth-century collapse of a certain revolutionary dialectic, these thinkers struggle to revalue critical philosophy and recast Left Hegelianism within the contexts of genocidal racism, world war, and colonial domination. Each thinker also re-centers the role of passion in critique. Arguing against more recent trends in critical theory that promise an escape from despair, Marasco shows how passion frustrates the resolutions of reason and faith. Embracing the extremism of what Marx, in the spirit of Hegel, called the "ruthless critique of everything existing," she affirms the contemporary purchase of radical critical theory, resulting in a passionate approach to political thought. (shrink)

This article draws from the reading protocols developed by José Esteban Muñoz to advance a political reading of Georges Bataille. It argues for a consistent and coherent anti-fascism across Bataille’s work, from the early “political” writings to the mature turn toward mysticism. Focusing in particular on his writings from the 1930s, this article clarifies some of the key concepts in Bataille’s critical theory of fascism: expenditure, heterology, base materialism, and democratic anguish.

Although Machiavelli would appear to be only a minor figure in Foucault's genealogy of modernity, this article examines his 1977–1978 lectures at the Collège de France and argues that the author of The Prince plays a pivotal role in the development of ‘governmental reason’ and its critique. These lectures indicate how The Prince serves as the negative touchstone for the emergence of an extensive and evolving discourse on government, confirming that Machiavelli was more than a passing interest for Foucault. I (...) consider two ‘Anti-Machiavellian’ episodes in Foucault's genealogy as especially significant: the sixteenth-century discourses of the state and the eighteenth-century discourses of political economy. These moments are significant both in showing how the idea of government hinges on a repudiation of the political lessons of The Prince and in establishing the link between governmentality and another term so important for Foucault's thinking in this period – biopower. Finally, I show how the art of critique – or, what Foucault describes as ‘the art of not being governed quite so much’ – finds a timely resource in the figure of Machiavelli. (shrink)

This essay aims to vindicate the importance of a theory of ordinary citizens' political prudence in a democratic society. It follows a reconstructive method, by looking at the full range of powers and decisions that are enabled by democratic rights in order to show that in contemporary democracies there is room for the exercise of political prudence by ordinary citizens. By the same method, it also reconstructs the main traits and manifestations of citizens' political prudence in the everyday politics of (...) our democracies. Theorizing citizens' political prudence is important for detecting and correcting the ways in which the citizens of a democratic society, as well as its institutions, may fail to fulfil the mandates of such an essential political virtue. (shrink)

Before 1250, even with a statutorily restricted field of research, the Arts masters of Paris included in their teaching a certain number of philosophical disciplines. Courses imposed on Arts masters included ethics, using Aristotle’s Nicomachean Ethics. Commenting on this text, Arts masters would interpret it and teach their own doctrine of “happiness”, involving concepts not always in agreement with those of the theologians. Taking into account the controversial context of the University of Paris, we focus in this paper on the (...) opinions of Arts masters in both their differences and their agreements with the theologians, regarding the concept of happiness. Résumé Avant 1250, même avec un champ d’études statutairement restreint, les maîtres ès arts de Paris abordaient un certain nombre de disciplines philosophiques. Parmi les enseignements prescrits à ces maîtres se trouvait l’éthique, étudiée dans l’Éthique à Nicomaque d’Aristote. En interprétant ce texte, les maîtres ès arts enseignaient ce qu’ils comprenaient comme « bonheur » en utilisant un réseau de concepts pas toujours en accord avec celui des théologiens. Autour du concept de bonheur, nous tentons ici d’observer les différences et les ressemblances dont témoignent — dans le contexte controversé de l’Université de Paris — les ouvrages pertinents des maîtres ès arts par rapport à l’opinion des théologiens. (shrink)

In Aristotle and Menander on the Ethics of Understanding , Valeria Cinaglia offers a parallel study of Menander’s New Comedy and Aristotle’s philosophy and she explores the depth and implications of their analogies in subjects ranging from epistemology and psychology to ethics.

This article examines the return of love in contemporary critical theory. While recent attempts to make sense of a politicized concept of love have focused on its reconciliatory promise for our age, this article considers love as a discourse of edification for a frustrated political subject, one whose radical hopes have been forged in waiting. Those who want to resist the idea that the revolutionary horizon has for ever receded can be easily tempted and sometimes blindly seduced by the force (...) of love. As an upbuilding discourse, the political appeal to love betrays a profound religiosity and a frustrated longing for transcendence, but it functions, also, to feminize political subjectivity, rendering it passive and wholly derivative of the dominant order. Marx’s attack on communist lovesickness and Beauvoir’s portrait of the grande amoureuse provide touchstones for a feminist critique of love, one that refuses its seductions without wholly dispensing with its critical and utopian dimension. Other critical theorists, notably Walter Benjamin and Theodor Adorno, intimate how love furnishes, not the affective grounds for political practice, but the recollection of a poetics of thinking. (shrink)

Las tesis de Lévinas sobre la violencia han sido frecuentemente vinculadas con su noción de totalidad. Postulamos que si bien la violencia está en relación con la crítica a la filosofía de la totalización, no puede reducirse a ella. Mientras el concepto de totalidad refiere al ejercicio del poder y la dominación, la cuestión de la violencia remite a una situación extrema, que Lévinas vincula con el asesinato en cuanto solución final. Esto supone sostener la impotencia de la totalización frente (...) a la absoluta alteridad del otro hombre, lo que permite pensar la relación mismo-otro bajo una nueva y paradójica lógica jurídica. Ella tiene como principio el mandato “no matarás”, y demuestra que la violencia es el verdadero problema de la ética. Sin embargo, la de Lévinas no es una ética ingenua que postularía una pura no-violencia en el origen. Siguiendo a J. Derrida y respondiendo a sus demandas, mostraremos como la ética de Lévinas puede entenderse como una violencia crítica de la violencia del asesinato. (shrink)

Discutir a potencialidade imagem em movimento no ensino de Filosofia e a compreensão do filme como discurso significante, conjugando as experiências desenvolvidas em pesquisas e sala de aula. Apresentar também recortes de disciplina ministrada que utilizou textos filosóficos e episódio de StarTrek Deep Space Nine. O filme é entendido como texto fílmico, um objeto em cuja materialidade estão inscritos diferentes códigos da linguagem cinematográfica, e como documento informacional, que comporta diferentes níveis de informações que necessitam ser reconhecidas e trabalhadas, a (...) fim de que o uso pedagógico seja satisfatório. Assim, para além do entretenimento, o texto fílmico tem a possibilidade de ser usado como recurso pedagógico e de análise social. Observa-se como constitutivos do universo Trek os filmes realizados para o cinema e as séries televisivas. (shrink)

In this paper we aim to show that motor intentionality, as the underlying ground for social cognition, can be explained through the predictive engagement model. Sensorimotor processes seem to play central roles in social interaction, cognition and language. We question the phenomenological role of the body in social cognition and further investigate a causal neural explanation. We will adopt a different perspective by linking the role of the body and intercorporeality with recent findings in philosophy of neuroscience under the predictive (...) brain hypothesis. In fact, the living body seems to entertain a dialogical and enactive relationship with the surrounding context, as well as with neural circuits actively responding to external stimuli. The body is thus configured as a living organism, and not as a mere biological substratum, offering to phenomenology and empirical sciences further confirmations of the possibility-and need-for a cooperation. (shrink)

Authentic human life is the open-ended dialogue. Life by its very nature is dialogic. To live means to participate in dialogue: to ask questions, to head, to respond, to agree, and so forth. In this dialogue a person participates wholly and throughout his whole life: with his eyes, lips, hands, soul, spirit, with his whole body and deeds. He invests his entire self in discourse, and this discourse enters into the dialogic fabric of human life, into the world symposium. (Bahktin, (...) 1984, p. 283)... (shrink)

This introduction aims to familiarize readers with basic dimensions of variation among pictorial and diagrammatic representations, as we understand them, in order to serve as a backdrop to the articles in this volume. Instead of trying to canvas the vast range of representational kinds, we focus on a few important axes of difference, and a small handful of illustrative examples. We begin in Section 1 with background: the distinction between pictures and diagrams, the concept of systems of representation, and that (...) of the properties of usage associated with signs. In Section 2 we illustrate these ideas with a case study of diagrammatic representation: the evolution from Euler diagrams to Venn diagrams. Section 3 is correspondingly devoted to pictorial representation, illustrated by the comparison between parallel and linear perspective drawing. We conclude with open questions, and then briefly summarize the articles to follow. (shrink)

There have been recurrent reports of fragilities in the Brazilian health system, especially in public institutions. In this commentary, I argue that moral distress in nursing in Brazil can still be considered an innovative and important subject of study. I also highlight the relevance of engaging educational institutions in the development of policies about environmental sustainability. It is relevant to continue studying moral distress in nursing and in health care generally in order to contribute to the transformation of reality by (...) confronting the multiple common situations in the work environment that are recognized by many as morally problematic because they infringe upon the rights of people, patients, and health care professionals and are an affront to environmental health. (shrink)

Guided by a phenomenological perspective, this paper aims to account for the existence of a corporeal consciousness—something that clinicians should take into account, not merely in the case of physical pathologies but especially in the case of mental disorders. Firstly, I will highlight three cases: schizophrenia, depression, and autism spectrum disorder. Then, I will show how these cases correspond to three different kinds of bodily existence: disembodiment (in the case of schizophrenia), chrematization (in melancholic depression), and dyssynchrony (in the autism (...) spectrum disorder). Finally, I will argue for the importance of an “expressive common environment” between the patient and the clinician, who are two distinct, embodied conscious subjects resonating with one another. In this view, the primary goal of the therapeutic process seems to develop a shared understanding of the patient’s life-world, which finds its main expression through the disrupted body. (shrink)

This essay interprets Machiavelli’s famous letter to Francesco Vettori in terms of a play-element that runs across his works. The letter to Vettori is a masterpiece of epistolary form, but beyond its most memorable passage, where Machiavelli recounts his evening in study, it has not received much scholarly attention. Reading the letter in its entirety is to discover Machiavelli’s account of an eclectic political education and the pleasures of playing with others. Machiavelli’s letter speaks to a basic ludicity in his (...) political thinking, in which play is not opposed to the serious, and diverse play forms can be thought together. Hans-George Gadamer’s Truth and Method, Johan Huizinga’s Homo Ludens, and Roger Caillois’s Man, Play, and Games provide resources for reconstructing this play-element in Machiavelli’s thought. (shrink)

In pluralistic deliberative settings, where people come from different cultural and social backgrounds, sharing personal experiences and narratives in the first person is often advocated as a preferential means to bridge the informational and motivational gap between members of different social groups. Whatever the epistemic merits of personal storytelling in democratic deliberation may be, the request for transparency and disclosure of people’s private experiences that this practice entails may be objectionable on moral grounds, because it disrespects people as agents who (...) have practical authority over their own lives. Having people disclose their personal stories in public can humiliate them, reify them and abridge their personal liberties. What is worse, these harms are especially likely to be inflicted upon members of marginalised or disadvantaged minorities. For deliberativists, this should be a matter of concern because respect for people as agents is arguably one of the founding principles of democratic deliberation. (shrink)

In this paper we obtain characterizations of subalgebras of Heyting algebras and De Morgan Heyting algebras. In both cases we obtain these characterizations by defining certain equivalence relations on the Priestley-type topological representations of the corresponding algebras. As a particular case we derive the characterization of maximal subalgebras of Heyting algebras given by M. Adams for the finite case.

AimUnderstanding interrelations between the factors predicting students’ aggressive behavior is a priority for bullying-prevention programs. Our study explores two possible mechanisms linking school disciplinary structure and students’ aggression. We test students’ moral disengagement and bullying by teachers as mediational pathways from school authoritative discipline to students’ aggressive behavior.MethodsWe used a regionally representative sample of 213 schools that participated in a school climate survey in Kaluga Oblast (a federal subject of Russia) in 2019. The analytical sample contained the anonymous responses of (...) 16,809 students from grades 6–9 (12–15 years old); 51% of the respondents were girls. The analytical procedure consisted of structural equation modeling (SEM), which was implemented in Mplus 8.7.ResultsThe mediation model fit the data well, suggesting that the clarity and fairness of school rules negatively predicted peer aggression, while student moral disengagement and bullying by teachers independently and partially mediated this association.ConclusionWe confirm that authoritative school climate, characterized by a clear and fair disciplinary structure, is associated with a decrease in bullying. Novel result is the evidence for mediating mechanisms and the influence of teachers’ aggression on students’ behavior. Prevention programs designed to increase the fairness and consistency of school rules, eliminate bullying and humiliation from teachers, and decrease students’ moral disengagement may reduce violence and victimization at school. (shrink)

Em O olho e o espírito, Maurice Merleau-Ponty dialoga com o Grande Racionalismo, principalmente, com Descartes, critica as pretensões ingênuas da ciência do começo do século XX, de reproduzir fenômenos em laboratório, e rende tributo à pintura, essa forma de expressar que mostra à filosofia seu próprio ponto de partida: o vivente no mundo, que conjuga os verbos “eu vejo” com o “eu posso”. Somos, ao mesmo tempo, vidente e visível e nos deslocamos, mesmo que com o olhar; outrossim tocamos (...) e somos tocados num entrelaçamento que forma o quiasma do sensível. E para construir sua ontologia, Merleau-Ponty discorda de todo ponto de vista de sobrevôo, que transforma as coisas em objetos a serem analisados por sujeitos, e valoriza a atividade do pintor que se funde com a pintura ao usar seu corpo para pintar, pois que fornece elementos para sua filosofia em que o vidente não se diferencia do visível, o sujeito do objeto, o eu do mundo. E nesse uso da pintura para expressar sua filosofia, Merleau-Ponty ganha como adepto Gilles Deleuze, crítico da fenomenologia, mas não desse mundo em fusão promovido por suas filosofias e pela pintura. (shrink)

A reflection on Seyla Benhabib’s Exile, Statelessness, and Migration, with a particular focus on her reconstruction of early critical theory and the ‘Benjaminian moment’ that links Hannah Arendt to Theodor Adorno.

Four species of fish (Danio rerio, Xenotoca eiseni, Carassius auratus and Pterophyllum scalare) were tested in a detour task requiring them to temporarily abandon the view of the goal-object (a group of conspecifics) to circumvent an obstacle. Fishes were placed in the middle of a corridor, at the end of which there was an opaque wall with a small window through which the goal was visible. Midline along the corridor two symmetrical apertures allowed animals to access two compartments for each (...) aperture. After passing the aperture, fishes showed searching behavior in the two correct compartments close to the goal, appearing able to localize it, although they had to temporarily move away from the object's view. Here we provide the first evidence that fishes can solve such a detour task and therefore seem able to represent the “permanence in existence” of objects, which continue to exist even if they are not momentarily visible. (shrink)

The main aim of this study is to explore the breadth of the inference field and the type of etiopathogenetic contents of symptom explanations provided by the client and therapist in the first two psychotherapy sessions conducted using a systemic approach. Does the therapist use triadic explanations of psychopathology as suggested by her approach? And do clients resort almost exclusively to monadic and dyadic explanations as did the university students in our previous study? What kind of explanations do they propose? (...) The coding system “1 to 3: from the monad to the triad” was applied to the transcripts of 25 individual systemic therapies conducted by the same therapist. This manual allows to code the inference field of symptom explanations according to three categories: monadic, dyadic and triadic. These three broad categories are also used to analyse the etiopathogenetic content of each explanation: traumatic, intrapersonal, and interpersonal. Our findings showed that clients and their therapist actually used different inference fields: clients resorted almost exclusively to monadic and dyadic explanations, whereas their therapist included the triadic explanatory level. Moreover, the therapist provided more interpersonal explanations than her clients. Hence, the dissonance between client and therapist about the inference fields¬–a crucial premise of one of the most accepted ideas of therapeutic change according to systemic therapies–is proved, at least among our participants. Thanks to this dissonance, clients and therapists can create a new story, potentially able to change clients’ feelings, without disconfirming their emotions. (shrink)

A key question in the theory of migration and in public debates on immigration policies is when migration can be said to be voluntary and when, conversely, it should be seen as nonvoluntary. In a previous article, we tried to answer this crucial question by providing a list of conditions we view as sufficient for migration to be considered nonvoluntary. According to our account, one condition that makes migration nonvoluntary is when people migrate because they lack acceptable alternatives to doing (...) so. In this article, we take the opportunity to further explore and clarify this crucial condition. More specifically, we focus on two main sets of questions. First, we ask whether migration is always voluntary when it serves goals that are voluntarily chosen, and whether those who decide to migrate voluntarily but only have the option of choosing among a limited set of dangerous, harmful, or illegal means for doing so, can be said to be forced to choose those means. Second, we ask whether what counts as “nonacceptable” alternatives should also include cases in which people could have their needs and fundamental rights met, but at the cost of betraying their moral principles or conceptions of the good. (shrink)