From 1912, Alejandro Korn and José Ingenieros began to publish articles that then would be part of their historical works, respectively, Influencias filosóficas en la evolución nacional and La evolución de las ideas argentinas. Therefore, they started to generate some discussion in reference to sections that they knew of each other's work. Being the first major works from a developing philosophical field about the history of Argentine thought, their authors sought to create cultural traditions to affirm their own academic, cultural (...) and political positions. Thus, they based their positions about their academic situation through their interventions in the debate on the evaluation of the various features of the intellectual past of the country and national identity during the academic professionalization of historical studies, and actively participated in discussions on the function of culture and philosophy in a national project. Yet, besides, in order to address their history of ideas, the two most important teachers of the philosophical sphere around 1918 tested very different methodological approaches that worked under different conceptions of philosophical and historical practice and two different ways of thinking the reception and circulation of ideas from Europe. (shrink)

Although expected utility theory has proven a fruitful and elegant theory in the finite realm, attempts to generalize it to infinite values have resulted in many paradoxes. In this paper, we argue that the use of John Conway's surreal numbers shall provide a firm mathematical foundation for transfinite decision theory. To that end, we prove a surreal representation theorem and show that our surreal decision theory respects dominance reasoning even in the case of infinite values. We then bring our theory (...) to bear on one of the more venerable decision problems in the literature: Pascal's Wager. Analyzing the wager showcases our theory's virtues and advantages. To that end, we analyze two objections against the wager: Mixed Strategies and Many Gods. After formulating the two objections in the framework of surreal utilities and probabilities, our theory correctly predicts that (1) the pure Pascalian strategy beats all mixed strategies, and (2) what one should do in a Pascalian decision problem depends on what one's credence function is like. Our analysis therefore suggests that although Pascal's Wager is mathematically coherent, it does not deliver what it purports to, a rationally compelling argument that people should lead a religious life regardless of how confident they are in theism and its alternatives. (shrink)

Este ensayo practica una hermenéutica a Totalidad e infinitoa partir de cinco epígrafes, abocados todos a explorar los múltiples sentidos de la propuesta levinasianaen torno al fundamentotrascendental de lo ético.El primer apartado busca analizar la relación entre lo que Lévinas designa como lafaz del sery el concepto de totalidad; en el epígrafe siguiente se explicita la diferencia existente, en el interior de la comprensión temporal de lo total, entre lohistóricoy loescatológico; en eltercerepígrafe se analizan los móviles que llevan a Lévinas (...) a sustituir lo metafísico por lo ético, revelando a este segundo saber como filosofíaprimera; y, finalmente, el cuarto y el quinto epígrafe quedan dedicados a entender dos conceptos que, entrelazados, condensan la matriz conceptual desde donde Lévinas acentúa la originalidad de su propuesta: el rostro del Otroy la idea de infinito. (shrink)

It is now the majority view amongst philosophers and theologians that any world could have been better. This places the choice of which world to create into an especially challenging class of decision problems: those that are discontinuous in the limit. I argue that combining some weak, plausible norms governing this type of problem with a creator who has the attributes of the god of classical theism results in a paradox: no world is possible. After exploring some ways out of (...) the paradox, I conclude that the classical theist should accept Marilyn Adams’s view that no norms apply to gods. (shrink)

Emotions are an integral part of human cognition and they guide not only our understanding of the world but also our actions within it. As such, whether we soothe or flame an emotion is not inconsequential. Recent work in conversational AI has focused on responding empathetically to users, validating and soothing their emotions without a real basis. This AI-aided emotional regulation can have negative consequences for users and society, tending towards a one-noted happiness defined as only the absence of "negative" (...) emotions. We argue that we must carefully consider whether and how to respond to users' emotions. (shrink)

The present text sets out to determine the relationships between the concepts of despair and selfhood in Søren Kierkegaard's Sikness unto Death. For this, a hermeneutic, as exhaustive as possible, is applied to the discernment of the concept itself, to later relate it to what the Danish calls despair. After clarifying the relationship between both concepts, examples of the desperate Kierkegaardian man abound in order to verify the irremediable discordance between the constituent elements of the self-given, his unresolved relationship with (...) God. (shrink)

Abstract: The present text compare the concepts of Spirit and Dialectic in Hegel's Phenomenology of Spirit and Kierkegaard's Sikness unto Death respectively. For this, the clarifications made by one author and the other of the concepts to be compared are taken, as a starting point, in order to detect whether or not these concepts have some kind of relationship that serves to bring german and danish closer together. -/- .

This paper compares the concepts of “spirit” and “dialectic” in Hegel’s Phenomenology of Spirit and Kierkegaard’s The Sickness unto Death respectively. For this purpose, I delve into the way in which both philosophers understand these two concepts. The aim of this comparison is to detect whether there is some kind of relationship between the two concepts that could bring Hegel and Kierkegaard closer to each other.

For philosophy to criticize the concept of reality requires self-criticism. Throughout history many thinkers that have systematized a critique of both reality and philosophy. In this article we will analyze the Kantian and Hegelian systems by showing the failure in their respective critique to exercise sufficient self-criticism, resulting in unfinished critiques. Going a step further, Tanabe’s proposal was to plunge philosophy into a kind of «absolute disruption» that would drive thought beyond itself by means of an absolute critique in which (...) being and nothingness are seen to interpenetrate each other, thus opening up the possibility of positing absolute nothingness as «a foundation that is not a foundation.». (shrink)

Molinists hold that there are contingently true counterfactuals about what agents would do if put in specific circumstances, that God knows these prior to creation, and that God uses this knowledge in choosing how to create. In this essay we critique Molinism, arguing that if these theses were true, agents would not be free. Consider Eve’s sinning upon being tempted by a serpent. We argue that if Molinism is true, then there is some set of facts that fully explains both (...) Eve’s action and everything else Eve does that influences that action; and that if this is the case, Eve does not act freely. The first premise of this argument follows from the explanatory relations the Molinist is committed to, and the second premise follows from libertarian intuitions about free will. (shrink)

În prezent, în România, ca și în toate celelalte state euro-atlantice și în cadrul organizațiilor internaționale din care facem parte (NATO de exemplu), există o cerere puternică de analiști de informații „bine pregătiți”. Pentru a funcționa într-un mod eficient, structurile de informații au nevoie de analiști de informații eficienți, sau cu alte cuvinte, de analiști de informații bine pregătiți. Acesta este cazul comunității noastre naționale de informații, precum și al componentelor și structurilor sale. Necesitatea și importanța proiectului este în consecință (...) înrădăcinată în nevoia de analiști bine pregătiți și în misiunea lor centrală în domeniul informațiilor, și anume crearea de produse (informații de securitate) care să poată prezenta o înțelegere corectă și exactă a diferitelor procese, evenimente. și fenomene pentru factorii de decizie. Selecția celor vizați pentru a fi pregătiți necesită alcătuirea inițială a profilului unui analist de informații, selecția însăși necesitând orientarea către un profil psihologic compatibil cu misiunea pe care acesta va trebui să o îndeplinească și care posedă un nivel minim de analitică. abilitățile necesare, celelalte aspecte referitoare la instruirea analistului vor fi implementate într-un program numit pentru educația și formarea analiștilor de informații. (shrink)

In this paper we study the connection between the use of evaluative language and the building of both personal and social identities, from the perspective of Dynamical System Theory. We primarily discuss two issues: 1) The use of evaluation ) as a means to the construction of both individual and group identities, thus exploring how the connection between linguistic choices and social identities is shaped by interactional needs for stancetaking. In order to illustrate this connection, we examine examples of the (...) use of evaluative language in a web social network, and we analyze some of the discourse elements showing ways of positioning that act as catalysts for the emergence of a multifactorial dynamic system of identities. 2) The consideration of Dynamical System Theory as a theoretical framework for the modeling of language and identity. Although originally a mathematical theory, DST has been adopted by cognitive science as a valid framework for the study of cognitive phenomena, on the grounds that natural cognition is a dynamical phenomenon. Within the realm of linguistics and pragmatics, this study is to a certain degree in line with some recent studies such as Gibbs, Geeraerts, Kristiansen and Peirsman, or Moreno Fernández. Thus, we herein focus on how linguistic evaluation intervenes in the intricate dynamical system of identity, and even though we do not engage in complex mathematical disquisition, we argue that the idea and philosophical foundation underlying DST can lead us towards the ‘integration’ of the complex equation of identity construction, and that consequently the field has great potential for further research. (shrink)

This article explores how externalism about reasons for action contributes to understanding the relations between agents and norms. In order to do this, firstly, the distinction between internalism and externalism is presented; secondly, some flaws of internalism regarding the objectivity of duties are analysed; lastly, externalism is defend-ed from the criticism according to which the principle «ought implies can» cannot be explained.

Una primera recomendación para arrancar la lectura de cualquier obra de Byung-Chul Han es saber que no hay ahí, metodológicamente hablando, principio o final alguno. No existe eso de “léete tal libro suyo que de ahí en adelante entenderás todo con mucha más claridad”, o aquel otro consejo de “a partir de tal idea puedes conectar las partes con el todo”. No. En la acaparadora obra de Han no hay nada de eso. Por el contrario, toda su producción intelectual parece (...) estar guiada más por un ánimo apocalíptico de anunciaciones fatalistas que por un sistema lógico de relaciones de ideas. La palabra, como medio para comunicar y enunciar ideas con cierta claridad, es (re)emplazada en su obra por un discurso emotivo donde prima la cicatriz sobre la herida, el moretón sobre el golpe, el efecto sobre la causa. (shrink)

This paper explores the ways in which Cordwainer Smith’s short story “Under Old Earth” problematizes emotions, who/what has them, and who/what is granted moral status. Most importantly, however, “Under Old Earth” questions the primacy of happiness in human society, especially where happiness is understood as the absence of other (negative) emotions. As such, “Under Old Earth” challenges the notion, widely held in contemporary ethics, that our moral obligation to one another is mediated through the goal of the attainment of happiness. (...) Through this challenge, Smith’s short story speaks directly to the current understanding of emotion in the field of AI, and complicates what the goal of affective computing should be. (shrink)

Globalisation has brought immense changes to the national and international economic structure. The digital revolution and ICT expansion positively impacted the sharing economy development. In this regard, the most avant-garde countries in sharing economy seem to be the advanced countries. However, transitory countries such as Albania are making satisfactory progress as well. While being part of some global cases of sharing economy, Albania is also experiencing domestic incentives related with. The sectors involved in sharing economy are affiliated to different domains, (...) including agriculture, tourism, healthcare, transportation, etc. Albania strongly embraced technology because of its relatively young population and the flexible education system adopting to the market needs. The Albanian government is doing well on the promotion and usage of public platforms, which are supportive of the sharing concept. Although not specifically for the sharing economy, the government of Albania has released some useful strategic plans to embed the necessary instruments and infrastructure to digitalisation. However, there is more to do for sharing economy in specific terms. The collaboration of three actors, businesses-academia-government, would bring to the Albanian market new capacities and additional added values. (shrink)

En el marco del V Congreso Internacional «La actualidad de Michel Foucault» celebrado en la Universidad Complutense de Madrid entre el 6 y el 8 de marzo de 2018, sostuvimos una interesante conversación con Daniel Lorenzini, investigador del pensamiento ético y político de Michel Foucault y editor de varios de sus cursos y conferencias publicadas en los últimos años en Francia. Discutimos sobre el estado actual de los archivos de Foucault adquiridos por la Biblioteca Nacional de Francia (BnF), algunos de (...) los diversos proyectos editoriales que se derivan del trabajo de archivo y análisis de los manuscritos del filósofo, la reciente e inesperada publicación de Les aveux de la chair y su relación con el proyecto de la Historia de la sexualidad tal como fue planteado en 1976, la relación de Foucault con Nietzsche respecto a sus lecturas de la subjetivación y el vínculo, no siempre evidente, entre ética y política a la luz de sus investigaciones sobre el filósofo francés. (shrink)

Erik Wielenberg [2014] and Mark Murphy [2017], [2018] have defended a series of arguments for the conclusion that creatures are not good intrinsically. In response, I take two steps. First, I introduce a conception of intrinsic value that makes created intrinsic value unproblematic. Second, I respond to their arguments in turn. The first argument is from the sovereignty-aseity intuition and an analysis of intrinsicality that makes derivative good extrinsic. I challenge the analysis. The second comes from a conception of perfection (...) where God exhausts all possibilities for goodness. I challenge this conception. The third comes from the contingency of creation and the internal logic of intrinsic value. I challenge the assumption that connects the two. I then present an argument from reference magnetism that the only conception of God, God's perfections, and religious language that makes it plausible that the sentence "God is intrinsically good and creatures are not" is true involves a strongly univocalist position. A view that is either unstatable or places strong demands on our conception of God, God's perfections and religious language thereby loses plausibility. (shrink)

In his work on the open future, Patrick Todd outlines three models of how to deal with future contingents. These models must answer two questions: one metaphysical, about what facts there are in the world; one semantic, about how to deal with sentences involving ‘will.’ Model 1 has a privileged timeline. Model 2 has an actual future timeline but leaves it indeterminate which timeline that is. Model 3 has no future timeline. All three give will-sentences a modal treatement, as a (...) box over available futures. I will argue that Todd’s second model has problems and should be improved. The first is that it denies what Todd labels as the basic metaphysical intuition behind open-futurism. The second is that indeterminacy about the facts that characterize the actual timeline breaks through into indeterminate identity. I propose a fix to model 2 eliminating its actual future and resolving an issue that arises in applying the neutral semantics Todd endorses to indeterminate sentences. This improved model, I suggest, may even compare favorably to Todd’s preferred model 3. (shrink)

Recent work in the philosophy of religion has resurrected Leibniz’s idea that there is a best possible world, perhaps ours. In particular, Klaas Kraay’s [2010] construction of a theistic multiverse and Nevin Climenhaga’s [2018] argument from infinite value theory are novel defenses of a best possible world. I do not think that there is a best world, and show how both Kraay and Climenhaga may be resisted. First, I argue that Kraay’s construction of a theistic multiverse can be resisted from (...) plausible assumptions about set theory. Next, I argue against the value-theoretic assumptions that underlie Climenhaga’s argument and show how to give an infinite value theory where there is no best world. (shrink)

Quine taught us the difference between a theory’s ontology and its ideology. Ontology is the things a theory’s quantifiers must range over if it is true, Ideology is the primitive concepts that must be used to state the theory. This allows us to split the theoretical virtue of parsimony into two kinds: ontological parsimony and ideological parsimony. My goal is help illuminate the virtue of ideological parsimony by giving a criterion for ideological innocence—a rule for when additional ideology does not (...) count against parsimony. I propose the expressive power innocence criterion: if the ideology of theory one is expressively equivalent to that of theory two, then neither is ideologically simpler than the other. In its favor I offer the argument from accuracy, showing that any account of a theoretical virtue that is supposed to make theories that have it more likely to be true than theories that do not must respect it. Next I consider its ramifications, eliminating rival views and passing judgment on some arguments from parsimony that can be found in the literature. Finally, I consider two objections. First: I address an objection arising from the possibility of languages with a ‘primitive’ operator that allows us to list a theory’s primitives in the object-language. Second: I address an objection raised by Nelson Goodman against attempts to reckon simplicity by expressive power. Both objections fail. (shrink)

Jim Sterba’s Is a Good God Logically Possible? looks to resurrect J. L. Mackie’s logical argument from evil. Sterba accepts the general framework that theists seeking to give a theodicy have favored since Leibniz invented the term: the search for some greater good provided or greater evil averted that would justify God in permitting the type and variety of evil we actually observe. However, Sterba introduces a deontic twist, drawing on the Pauline Principle (let us not do evil that good (...) may come) to introduce three deontic side constraints on God’s choice of action. He then splits the possible goods into four categories: first- vs. second-order goods, goods to which we have a right, and goods to which we do not have a right. He argues that his deontic constraints rule out each combination, thereby showing that no God-justifying good is on offer. To defuse the argument, I draw on a pair of ideas from Marilyn McCord Adams: (i) God is outside the bounds of morality, and (ii) God can defeat evils by incorporating them into an incommensurately valuable friendship with each human. Properly appreciated, these show that the new logical argument relies on a false premise that is not easily repaired. (shrink)

Recent analytic theology has seen a wave of excellent work on the fundamental problem of Christology, the question of how one and the same person can be human full stop and divine full stop. Along the way, new objections have been raised for a venerable family of Christological views, whose distinctive is the employment of qua-devices to dissolve the difficulties stemming from the dual nature doctrine of Chalcedon and its successors. My objective in this article is twofold. First, I propose (...) to lay out a hierarchy of principles that should guide the search for a Christological theory. I then use these principles to illuminate the best qua-theoretic approach to Christology. Finally, I argue that the best qua-theory is at worst on a par with major recent views. (shrink)

Epicurus (in)famously argued that death is not harmful and therefore our standard reactions to it (like deep fear of death and going to great lengths to postpone it) are not rational, inaugurating an ongoing debate about the harm of death. Those who wish to resist this conclusion must identify the harm of death. But not any old harm will do. In order to resist both the claim that death is not harmful and the claim that our standard reactions to it (...) are irrational, we must identify a harm associated with death that rationalizes our standard reactions. We can divide the potential harm properties death might have along two axes: intrinsic/extrinsic and instrumental/final. This gives us four places to search for the harm of death. I argue that it is nowhere to be found. (shrink)

(ESP) Éste artículo tiene como objeto hacer una re-exposición de la teoría política de Baruch Espinosa (1632-1677) a la luz de su ontología –entendida ésta como una ontología materialista. Por lo tanto, se hará una interpretación materialista de la teoría política éste filósofo, desde un acercamiento al «Materialismo Filosófico» de Gustavo Bueno –específicamente, desde su filosofía política, como «materialismo político». Para esto, exploraremos brevemente ciertas ideas de su Tratado Político –teniendo en cuenta, desde luego, la Ética y el Tratado Teológico-Político. (...) Lidiaremos con ideas como «derecho natural», «Estado» o «Libertad», u otras ideas que irán saliendo a través de estas y que junto a la construcción de unas, dialécticamente criticará y destruirá otras –como «Pueblo», «Voluntad», «monarquía absoluta» etc. (ENG)("The Political Ontology of Spinoza") The aim of this article is the reexposition of Baruch Spinoza's (1632-1677) political theory, in the light of his ontology –understood as a materialist ontology. Therefore, we will make a materialist interpretation of the political theory of this philosopher, from an approach to Gustavo Bueno's «Philosophical Materialism» –specifically, from his political philosophy, as a «political materialism». For that goal, we will briefly explore certain ideas from his Political Treatise –of course, with the help of other works, like the Tractatus Theologico-Politicus and the Ethics. We will deal with ideas like «natural law», «State», «Freedom», and other ideas that may arise from those and in which construction, they dialectically criticize and destroy others –v.g., «People», «Will», «absolute monarchy» and so on. (shrink)

Most of us are either philosophically naïve scientists or scientifically naïve philosophers, so we misjudged Schrödinger’s “very burlesque” portrait of Quantum Theory (QT) as a profound conundrum. The clear signs of a strawman argument were ignored. The Ontic Probability Interpretation (TOPI) is a metatheory: a theory about the meaning of QT. Ironically, equating Reality with Actuality cannot explain actual data, justifying the century-long philosophical struggle. The actual is real but not everything real is actual. The ontic character of the Probable (...) has been elusive for so long because it cannot be grasped directly from experiment; it can only be inferred from physical setups that do not morph it into the Actual. In this Part III, Born’s Rule and the quantum formalism for the microworld are intuitively surmised from instances in our macroworld. The posited reality of the quanton’s probable states and properties is probed and proved. After almost a century, TOPI aims at setting the record straight: the so-called ‘Basis’ and ‘Measurement’ problems are ill-advised. About the first, all bases are legitimate regardless of state and milieu. As for the second, its premise is false: there is no need for a physical ‘collapse’ process that would convert many states into a single state. Under TOPI, a more sensible variant of the ‘measurement problem’ can be reformulated in non-anthropic terms as a real problem. Yet, as such, it is not part of QT per se and will be tackled in future papers. As for the mythical cat, the ontic state of a radioactive nucleus is not pure, so its evolution is not governed by Schrödinger’s equation – let alone the rest of his “hellish machine”. Einstein was right: “The Lord is subtle but not malicious”. However, ‘The Lord’ turned out to be much subtler than what Einstein and Schrödinger could have ever accepted. Part IV introduces QR/TOPI: a new theory that solves the century-old problem of integrating Special Relativity with Quantum Theory [1]. (shrink)

Ignited by Einstein and Bohr a century ago, the philosophical struggle about Reality is yet unfinished, with no signs of a swift resolution. Despite vast technological progress fueled by the iconic Einstein/Podolsky/Rosen paper (EPR) [1] [2] [3], the intricate link between ontic and epistemic aspects of Quantum Theory (QT) has greatly hindered our grip on Reality and further progress in physical theory. Fallacies concealed by tortuous logical negations made EPR comprehension much harder than it could have been had Einstein written (...) it himself in German. EPR is plagued with preconceptions about what a physical property is, the 'Uncertainty Principle', and the Principle of Locality. Numerous interpretations of QT vis à vis Reality exist and are keenly disputed [4] [5] [6] [7] [8] [9] [10] [11]. This is the first of a series of articles arguing for a novel physical interpretation I call ‘The Ontic Probability Interpretation’ (TOPI). A gradual explanation of TOPI is given intertwined with a meticulous logico-philosophical scrutiny of EPR, with Part I focusing on the meaning of Einstein’s ‘incompleteness’ claim for QT: a conceptual confusion, a preconception about Reality, and a flawed dichotomy are shown to be severe obstacles for the EPR argument to succeed. Part II completes the analysis, proving EPR claim of ‘incompleteness’ for QT is fallacious [12]. Part III further develops TOPI, while scrutinizing the mythical ‘Schrödinger’s Cat’, as well as the ‘Basis’ and ‘Measurement’ pseudo-problems [13]. Part IV introduces QR/TOPI: a new theory that solves the century-old problem of integrating Special Relativity with Quantum Theory [14]. (shrink)

After identifying in Part I [1] a conceptual confusion (TCC), a Reality preconception (TRP1), and a fallacious dichotomy (TFD), the famous EPR/EPRB [2] [3] [4] [5] [6] argument for correlated ‘particles’ is now studied in the light of the Ontic Probability Interpretation of Quantum Theory (QT/TOPI). Another Reality preconception (TRP2) is found, showing that EPR used and ignored QT predictions in a single paralogism. Employing TFD and TRP2, EPR unveiled a contradiction veiled in its premises. By removing nonlocality from QT’s (...) Ontology [1] by fiat, EPR preordained its incompleteness. The Petitio Principii fallacy was at work from the outset. Einstein surmised the proper solution to his incompleteness/nonlocality dilemma in 1949 [7], but never abandoned his philosophical stance [8]. It is concluded that there are no definitions of Reality: we have to accept that Reality may not conform to our prejudices and, if an otherwise successful theory predicts what we do not believe in, no gedankenexperiment will help because our biases may slither through. Only actual experiments could assist in solving Einstein’s dilemma, as has been proven in the last 50 years. Notwithstanding, EPR is one of the most influential papers in history and has immensely sparked both conceptual and technological progress. Part III of this series further develops QT/TOPI, while scrutinizing the mythical ‘Schrödinger’s Cat’, as well as the ‘Basis’ and ‘Measurement’ pseudo-problems [9]. Part IV introduces QR/TOPI: a new theory that solves the century-old problem of integrating Special Relativity with Quantum Theory [10]. (shrink)

Large language models (LLMs) reflect societal norms and biases, especially about gender. While societal biases and stereotypes have been extensively researched in various NLP applications, there is a surprising gap for emotion analysis. However, emotion and gender are closely linked in societal discourse. E.g., women are often thought of as more empathetic, while men's anger is more socially accepted. To fill this gap, we present the first comprehensive study of gendered emotion attribution in five state-of-the-art LLMs (open- and closed-source). We (...) investigate whether emotions are gendered, and whether these variations are based on societal stereotypes. We prompt the models to adopt a gendered persona and attribute emotions to an event like 'When I had a serious argument with a dear person'. We then analyze the emotions generated by the models in relation to the gender-event pairs. We find that all models consistently exhibit gendered emotions, influenced by gender stereotypes. These findings are in line with established research in psychology and gender studies. Our study sheds light on the complex societal interplay between language, gender, and emotion. The reproduction of emotion stereotypes in LLMs allows us to use those models to study the topic in detail, but raises questions about the predictive use of those same LLMs for emotion applications. (shrink)

Emotions are a central aspect of communication. Consequently, emotion analysis (EA) is a rapidly growing field in natural language processing (NLP). However, there is no consensus on scope, direction, or methods. In this paper, we conduct a thorough review of 154 relevant NLP publications from the last decade. Based on this review, we address four different questions: (1) How are EA tasks defined in NLP? (2) What are the most prominent emotion frameworks and which emotions are modeled? (3) Is the (...) subjectivity of emotions considered in terms of demographics and cultural factors? and (4) What are the primary NLP applications for EA? We take stock of trends in EA and tasks, emotion frameworks used, existing datasets, methods, and applications. We then discuss four lacunae: (1) the absence of demographic and cultural aspects does not account for the variation in how emotions are perceived, but instead assumes they are universally experienced in the same manner; (2) the poor fit of emotion categories from the two main emotion theories to the task; (3) the lack of standardized EA terminology hinders gap identification, comparison, and future goals; and (4) the absence of interdisciplinary research isolates EA from insights in other fields. Our work will enable more focused research into EA and a more holistic approach to modeling emotions in NLP. (shrink)

Anger, far from being only a personal emotion, often signals a breakdown in existing societal structures like the justice system. This does not mean we should uncritically submit to our angry impulses, but it does mean that anger can reveal larger issues in the world worthy of attention. If we banish anger from the socio-political landscape, we risk losing its insights. To defend that claim, I turn to a range of sources from ancient China and Greece—philosophy, poetry, drama, and political (...) theory—that depict and analyze anger in a variety of situations and people. My basic claim is not that anger is simply “good” or “bad” but rather that it helps reveal and clarify our values, often pointing us towards real situations deserving of our ethical scrutiny. I situate the project amidst ongoing debates in analytic philosophy of emotions and feminist philosophy, joining the conceptual precision and clarity of the former with the latter’s attention to lived experience. Such cross-cultural, multidisciplinary conceptual analysis of anger parochializes Aristotelian understandings of anger by introducing different types and functions of anger. What role does anger play, for example, in a minister rebuking the king in an ancient Chinese court? How do Greek sources depict female anger differently than male anger, and why? By using ancient and comparative sources, I show how deeply anger is shaped by particular cultural and social structures, whilst remaining recognizably anger. (shrink)

Thomas Aquinas wrote a text later known as Quaestio de attributis and ordered it inserted in a precise location of his Commentary on the Sentences of Peter Lombard more than a decade after composing this work. Aquinas assigned exceptional importance to this text, in which he confronts the debate on the issue of the divine attributes that swept the most important centres of learning in 13th Century Europe and examines the answers given to the problem by the representatives of the (...) four mainstream schools of his time: the Greek mystic Dionysius Areopagita, the Latin Saint Anselm of Canterbury, the Jewish rabbi Moses Maimonides and the Muslim philosopher Ibn Sina. This in-depth study of Thomas Aquinas’ Quaestio de attributis (In I Sent., d. 2, q. 1, a. 3) binds together the findings of previous research on the unique history of this text by reconstructing the historical circumstances surrounding its composition, shows that the Quaestio contains Aquinas’ final answer to the dispute on the divine attributes, and thoroughly examines his interpretation of Maimonides’ position on the issue of the knowledge of God by analysing this and other texts related to it chronologically and doctrinally. The examination of the Quaestio reveals the background of Thomas Aquinas’ renewed interest in Maimonides’ position on the issue and brings to light elements of Aquinas’ interpretation that are absent from his earlier references to Maimonides. Moreover, the chronological and doctrinal connection of the Quaestio de attributis to other Thomistic works with explicit references to Maimonides enables a reconstruction of his comprehensive approach to Maimonides’ teaching on the possibility and extent of the knowledge of God in the Guide of the Perplexed and highlights the place of Maimonides’ philosophical teachings in Thomas’ own thought in issues like "Being" as the proper name of God, the multiplicity of the divine names, the beatific vision in the afterlife, the causes that prevent the instruction of the multitude in divine matters and the role of faith and prophecy in the acquisition of the true knowledge of God in this life. The last chapter examines the reasons behind Aquinas’ silencing of Maimonides’ name when introducing his Five Ways for the knowledge of the existence of God, in spite of the evident relation between these and Maimonides’ Four Speculations. The study is completed with an extensive appendix that includes the text of the Quaestio de attributis with an English translation and the critical edition of several chapters of the 13th Century Latin translation of the Guide of the Perplexed known as Dux neutrorum. (shrink)

This study tries to identify the core elements of the teaching of Albert the Great on the possibility of a natural knowledge of God and its sources in the negative theology of Pseudo-Dionysius Areopagite.

Research on the use of propranolol as a pharmacological memory dampening treatment for post-traumatic stress disorder is continuing and justifies a second look at the legal and ethical issues raised in the past. We summarize the general ethical and legal issues raised in the literature so far, and we select two for in-depth reconsideration. We address the concern that a traumatized witness may be less effective in a prosecution emerging from the traumatic event after memory dampening treatment. We analyze this (...) issue in relation to sexual assault, where the suggestion that corroborating evidence may remedy any memory defects is less likely to be helpful. We also consider the clinical ethical question about a physician's obligation to discuss potential legal consequences of memory dampening treatment. We conclude that this latter question reflects a general problem related to novel medical treatments where the broader socio-legal consequences may be poorly understood, and suggest that issues of this sort could usefully be addressed through the promulgation of practice guidelines. (shrink)

This text aims to contrast the metaphysical beginnings of the philosophies of Hegel and Kierkegaard. For this task, the notion of Being Pure of the Hegel of Logic will be used in relation with the concept of Irony that Kierkegaard expresses in his Concept of irony. The need for this "contrast of beginnings" seeks to clarify, from a “metaphysical awakening”, the evident theoretical courtship that has so far distanced by the dominant historiographical traditions of continental philosophy.

(ESP) Recensión del libro "Los ingenieros de Franco. Ciencia, catolicismo y Guerra Fría en el Estado franquista". Barcelona: Crítica, 2017, 317 páginas. La investigación principal de Lino Camprubí, nos ofrece una historia de la transformación del territorio español desde el punto de vista de las ciencias y las tecnologías. Constituye un ejemplo de constatación de la imbricación entre ciencia, tecnología y economía política –sin olvidar la religión. El libro muestra cómo el régimen franquista utilizó la ciencia y tecnología a su (...) alcance para la (re)construcción del país, pero también cómo esos mismos ingenieros construyeron la España franquista. // (ENG) Review of the book "Los ingenieros de Franco. Ciencia, catolicismo y Guerra Fría en el Estado franquista". (Franco's Engineers. Science, Catholicism and Cold War in the Francoist State) Barcelona: Crítica, 2017, 317 pp. The main research of Lino Camprubí, offers a history of the transformation of the Spanish territory from the point of view of science and technology. It constitutes an example of the verification of the imbrication between science, technology and political economy -without forgetting religion. The book shows how the francoist regime used the science and technology at its disposal for the (re)construction of the country, but also how those same engineers built Franco's Spain. (shrink)

(ESP) Reseña de 'El arte de Innovar', del filósofo español Javier Echeverría. (ENG) Review of the book 'El arte de Innovar' ('The art of Innovating'), written by the spanish philosopher Javier Echeverría.

In this paper I reconstruct and discuss Antonio Rubio (1546-1615)’s theory of the composition of the continuum, as set out in his Tractatus de compositione continui, a part of his influential commentary on Aristotle’s Physics, published in 1605 but rewritten in 1606. Here I attempt especially to show that Rubio’s is a significant case of Scholastic overlapping between Aristotle’s theory of infinitely divisible parts and indivisibilism or ‘Zenonism’, i.e. the theory that allows for indivisibles, extensionless points, lines, and (...) surfaces, which are supposed to take part in the composition of the continuum. Even if such a syncretic tendency was, in many different ways, already developing in the medieval period and then at the end of the sixteenth century, Rubio’s position is indeed peculiar. He maintains that indivisibles are real and actual, infinite in act, really distinct from each other, and that, although they indwell in substance, indivisibles do not contribute directly to the constitution of the continuum. In this reconstruction I emphasize notably Rubio’s usage of mereological notions like those of part, whole, completeness and incompleteness. (shrink)

These are my materials (a short precis, and replies to Alan Rhoda and Daniel Rubio) for an invited symposium on my book _The Open Future: Why Future Contingents are All False_ (OUP, 2021) in IJPR. [The commentaries from Rhoda/Rubio are available on their respective PhilPapers profiles.].

Resilience Tutors is the title of the book written by Gema Puig Esteve and JoséLuis Rubio Raval, published in 2015 by the Gedisa publishing house in Barcelona, Spain. In a novel way, the book, divided into two, expresses in the first part, in a fictional way, through experiential, emotional and direct language, the reality surrounding the resilience tutor; In the second part, it gives us concrete theoretical elements that allow us to delve deeper into the foundations of resilience, the (...) contexts in which it develops and the characteristics of resilience tutors. We could summarize the theme of the book in a poetic way with a few words from Espinosa (Cited in Rubio and Puig, 2015): “Every year of my life I have searched for twelve pearls. Twelve people that I did not know, but who appeared to me and marked my world in such a way that my self changed (...) Over time some pearls become diamonds (...) a diamond, so that you understand me, is one of those people who become so basic and so important in your life that they seem created solely for you” (p. 49). -/- Tutores de Resiliencia es el título del libro escrito por Gema Puig Esteve y JoséLuis Rubio Raval, publicado en el 2015 por la editorial Gedisa en Barcelona,España. De manera novedosa el libro, dividido en dos, expresa en la primera parte,de manera novelada, a través de un lenguaje vivencial, emotivo y directo, la realidad entorno al tutor de resiliencia; en la segunda parte, nos da elementos teóricos concretos que permiten profundizar en los fundamentos de la resiliencia, los contextos en los que se desarrolla y las características de los tutores de resiliencia. Podríamos resumir la temática del libro de manera poética con unas palabras de Espinosa (Citado en Rubio y Puig, 2015): “Cada año de mi vida he buscado doce perlas. Doce personas que noconociera, pero que se me aparecieran y marcaran mi mundo de tal maneraque mi yo virara (...) Con el tiempo algunas perlas pasan a ser diamantes(...) un diamante, para que me entiendas, es una de esas personas que sehace tan básica y tan importante en tu vida que parece creada únicamente para ti” (p. 49). (shrink)

this book concerns the debates on the functions of "imagination" (phantasia, imaginatio) in the arousal of passions in the Aristotelian and post-Aristotelian traditions till the XVIIth Century. The simple fact that often a mental representation is followed by pleasure or sorrow and that these emotions can cause actions, became progressively part of a wider theory of animal and human behaviour. In the case of human behaviour, the "force of imagination" became a kind of general justification of all kind of anomic (...) and irregular behaviour and beliefs, including true paranormal conditions of the body. The book recapitulates the main evolution of this way of seeing passions - from Aristotle to Avicenna and his Latin followers - till the age of the authors who see the inner work of "imagination" as a constant danger for human reason, and imagination itself as faculty to control with care for its propension to be the "advocate" of the "inferior part of the soul", such as Gianfrancesco Pico, Juan Luis Vivés, Pierre Charron, Blaise Pascal and a large part of the French Augustinian Moral Philosophers. (shrink)

La obra de Lévinas propone asumir la ética como Filosofía Primera. Allí convergen dos fuentes de inspiración filosófica, el pensamiento judío y la fenomenología, y la experiencia histórica de persecución, violencia y desconocimiento del otro que exigió a Lévinas criticar el totalitarismo ontológico griego con el propósito de hacer justicia a la Alteridad y dar primacía así a la Responsabilidad para con el Otro sobre la Libertad autónoma del Yo. Luego, el autor retorna la crítica de Lévinas a la fenomenología (...) de la conciencia y a la ontología hermenéutica de Heidegger, con la que Occidente lleva a término su limitada opción por el conocimiento y la manifestación del Ser. Rubio y Lévinas, en tercer lugar, señalan hacia una hermenéutica encarnada de nuestras relaciones con el Otro, a una reivindicación de la antropología filosófica que recupere el Sentido desde el Otro. Finalmente, el autor se refiere al terna de la muerte en Lévinas, y subraya, en relación con la desaparición del maestro Rubio que, nuestro adiós a él, significa el 'ante Dios' de todas nuestras relaciones no tematizables con el Otro y antes que todo. (shrink)

In this paper I reconstruct and discuss Antonio Rubio (1546-1615)’s theory of the composition of the continuum, as set out in his Tractatus de compositione continui, a part of his influential commentary on Aristotle’s Physics, published in 1605 but rewritten in 1606. Here I attempt especially to show that Rubio’s is a significant case of Scholastic overlapping between Aristotle’s theory of infinitely divisible parts and indivisibilism or ‘Zenonism’, i.e. the theory that allows for indivisibles, extensionless points, lines, and (...) surfaces, which are supposed to take part in the composition of the continuum. Even if such a syncretic tendency was, in many different ways, already developing in the medieval period and then at the end of the sixteenth century, Rubio’s position is indeed peculiar. He maintains that indivisibles are real and actual, infinite in act, really distinct from each other, and that, although they indwell in substance, indivisibles do not contribute directly to the constitution of the continuum. In this reconstruction, I emphasize notably Rubio’s usage of mereological notions like those of part, whole, completeness and incompleteness. (shrink)