In this paper, I accomplish a conceptual task and a historical task. The conceptual task is to argue that (1) Einstein’s Principle of Separability (henceforth “separability”) is not a supervenience principle and that (2) separability and entanglement are compatible. I support (1) by showing that the conclusion of Einstein’s incompleteness argument would still follow even if one assumes that the state of a composite system does not supervene on the states of the subsystems, and by showing that what Einstein says (...) in “Quantum Mechanics and Reality” (1948) strongly suggests that separability is not a principle about how subsystem states relate to the state of composite systems. I support (2) by showing that if separability was incompatible with entanglement, then Einstein’s argument would be incoherent in a trivial way. Thus, by arguing for (1) and (2) I directly challenge what has been, and still is, a very common reading of separability. The historical task is to offer the first detailed review of the different ways in which separability has been defined by physicists and philosophers in the last 60 years. Among other things, such a review distinguishes three different definitions of the principle, and shows that since the 1990s and up until the present date, it became standard to take separability (as presented by Einstein) to be a supervenience principle. (shrink)

En el presente texto se defenderá la idea según la cual, la filosofía y el filosofar están intrínsecamente ligados. Se partirá de un caso paradigmático, el caso de la filosofía analítica. A partir de su definición,se pretenderá mostrar que las características más sobresalientes de dicha corriente están fundamentalmente ligadas al acto de filosofar.Por medio de dicho ejemplo, se desea mostrar que enseñar la filosofía consiste en enseñar a filosofar, y que por lo tanto una no puede ser separada de la (...) otra. Aprender a filosofar es entonces, aprender a ver un problema detrás de cada página de un texto filosófico, una argumentación detrás de cada problema y finalmente, una verdad detrás de cada argumentación. El precio a pagar por dicha separación es bastante alto, se podría hablar de épocas de decadencia intelectual. (shrink)

People routinely appeal to ‘beliefs’ in explaining behavior; psychologists do so as well (for instance, in explaining belief polarization and learning). Across three studies (N = 1,843, U.S-based adults), we challenge the assumption that ‘belief’ picks out a single construct in people’s theory of mind. Instead, laypeople attribute different kinds of beliefs depending on whether the beliefs play predominantly epistemic roles (such as truth-tracking) or non-epistemic roles (such as social signaling). We demonstrate that epistemic and non-epistemic beliefs are attributed under (...) different circumstances (Study 1) and support different predictions about the believer’s values (Study 2) and behavior (Study 3). This differentiation emerges reliably across three distinct signatures of attributed belief, and even when the believed content and attributed level of certainty about that content are held constant across cases. Our findings call for a more fine-grained characterization of theory of mind and provide indirect support for the hypothesis that human cognition itself features multiple varieties of belief. (shrink)

The paper is a metaethical reflection on basic concepts in bioethics. It focuses on the concepts of autonomy and dignity and distinguishes what I take to be three central meanings of each that allow paring with each other. I show how these are all necessary for reflection about bioethical questions and complementary. Further reflection abounds into the role they are to play in bioethical discussions and the different levels of epistemic thickness that reflection in each case requires. Kant, Rawls and (...) Habermas are central in this last sense. In reflecting upon these matters some poignant contemporary issues are addressed such as the attribution of dignity to potential super intelligences or the role of thick personal identities in bioethical reflection. One problem in bioethical discussions is that these different meanings and perspectives are not clearly distinguished and tend to be mixed with each other or considered in exclusive ways, this drives to confusion and sometimes superficial reflection. The paper shows the importance of taking all these perspectives simultaneously and how each one contributes to case analysis, as well as the need to alternate differing levels of epistemic concretion in so thinking. Conceptual analysis, with some historical basis, and metaethical considerations on formal epistemic aspects of bioethical thinking are the main methods used. (shrink)

It is widely acknowledged that the Galilean Relativity Principle, according to which the laws of classical systems are the same in all inertial frames in relative motion, has played an important role in the development of modern physics. It is also commonly believed that this principle holds the key to answering why, for example, we do not notice the orbital velocity of the Earth as we go about our day. And yet, I argue in this paper that the precise content (...) of this principle is ambiguous: standard presentations, in both physics and philosophy, fail to distinguish between two principles that are ultimately inequivalent, the “External Galilean Relativity Principle” (EGRP) and the “Internal Galilean Relativity Principle” (IGRP). I demonstrate that EGRP and IGRP play distinct roles in physics practice (e.g., EGRP is connected to the concept of Galilean invariance, but IGRP is not) and that many classical systems that satisfy IGRP fail to satisfy EGRP. I further show that the Relativity Principle introduced by Einstein in 1905—which is not restricted to classical systems—also leads to two inequivalent principles, an external one analogous to EGRP, and an internal one analogous to IGRP. I conclude by noting that the phenomenon originally captured by Galileo’s famous ship passage is much more general than contemporary discussions in the philosophy of symmetries suggest. (shrink)

I argue that deep brain stimulation (DBS) is a bad approach for incarcerated psychopaths for two reasons. First, given what we know about psychopathy, empathy, and DBS, it is unlikely to function as an effective treatment for the moral problems that characterize psychopathy. Second, considerations of neurodiversity speak against seeing psychopathy as a mental illness in the first place.

In contemporary ethics, the free rider problem occurs when in a group of people who work for a common aim, someone takes advantage of the collective work and makes a comparatively lower effort than the rest of the group, receiving the same benefits. The problem consists in avoiding this behavior that, intuitively, is considered undesirable. This essay presents an analysis of the problem from three different perspectives in moral education: consequentialism, deontologic proceduralism and virtue ethics. I show the weaknesses of (...) consequentialism and of deontology to analyze and solve this problem and avoiding the undesirable behavior. Finally, I show that an examination of the problem from the perspective of virtue ethics as a model of moral education offers certain advantages over the other models. (shrink)

Can we reify the form of a substance? Is it possible to identify DNA as the principle of our personal and numerical identity? These questions will be studied through Berti’s reading of Aristotle’s hylomorphism. Indeed, Enrico Berti proposes the identification of the DNA to the Aristotelian notion of form, thesis which raises many questions from an exegetical point of view and a metaphysical perspective. We will present the sources of Berti’s reading and one of the main objections made by Aristotle. (...) Thus, different versions of the Berti’s thesis will be examined and then, a thought experiment that makes them false. Finally, it will be proposed an aristotelian solution, coming from a contemporary Aristotelian (E. J. Lowe), that seems to prevent Berti’s mistakes and gives us a robust metaphysics of the identity. (shrink)

Drawing on behavioral economics, nudges (policy interventions based on choice architecture) have the capacity to strategically shape policymaking, subtly guiding individual behavior by adjusting their decision environment. Applied to enhance vaccinations, boost retirement savings, or promote healthy habits, these interventions align with consensus-defined well-being. As governments adopt nudges, scholars have explored their role in fostering virtues. This paper argues that nudges have the potential to efficiently contribute to virtuous development by instilling and sustaining habits, respecting individual choice, and ensuring deliberation. (...) It introduces the concept of virtue nudges, emphasizing the alignment of habits with virtues for targeted behavioral change and the formation of morally virtuous habits. (shrink)

In this text, I consider two examples in the history of emancipation and manumission of enslaved, Black populations in the Caribbean and South America in order to theorize a colonial mode of conceiving of freedom at play in the first half of the nineteenth century. This mode is marked by the figure of the promise, enacting a notion of freedom as a constantly deferred, external compensation. Indeed, instead of an immediate decision deeming the practice of enslavement and trade of human (...) beings unacceptable, and an effective liberation of the enslaved Black populations in these different emancipation proclamations, the various histories of manumission in Latin America and the Caribbean show a long series of political and legal attempts to reduce and limit the extent of the slave trade that deferred the process of liberation for decades. Moreover, in many of these territories the practice did not end with the official proclamation of emancipation but was continued by illegal practices and mutations into legal forms of exploitation and oppression that are still operative today. After outlining this first trajectory, reconstructing the promise of manumission in the historical examples of Martinique (as read by Édouard Glissant) and La Gran Colombia and the Republic of Nueva Granada (contemporary Panamá, Colombia, Venezuela, and Ecuador), I analyze a second mode of investigation in examples of individual and collective strategies of liberation coming from the enslaved themselves, as reconstructed by contemporary feminist scholars in South America. These strategies appropriate liberation not as a promise, but as a negotiation and calculation that begins with the enslaved’s resistance to their oppressive conditions and that ultimately depends on the external concession by juridical authorities. In the third section of the chapter, I read these practices not as marronage, as they are sometimes approached, but as a different mode of turning back to these glimpses of freedom that more effectively challenge the narrative of emancipation and, with it, the promise of manumission in our present. -/- . (shrink)

Winds of change, from the political perspective in Mexico, invite us to reformulate the methodological vision for the direction of public policy in the field of social development, directing their actions towards the construction of a methodological proposal that allows us to direct ourselves towards achieving higher levels of Well-being Social in our country, as a desirable objective of public policy and which is expected to be inclusive, participatory and democratic. -/- In this sense, it is important to recognize that (...) the current debate, in the academic and political sphere, questions what is being well? What is the life that is worth living? And that, additionally, the recognition of the satisfaction of life goals, at an individual and collective level, which invites us to reflect, if the current economic and social policy and strategy has produced results in what we envision as social welfare? Is a new approach necessary to solve the problem? What strategy should it be to consider the new methodological approach that seeks social welfare? And what components should be considered in the measurement of social welfare? This document is an invitation to review the concept of social welfare, as a proposal whose purpose is to correct the deficiencies or historical deficiencies suffered by the population, in the elemental enjoyment of social rights, a situation that causes social backwardness, marginalization, and that it is aimed at the impossibility of participating in the social decisions of the community and in collective decisions, such as: speaking, proposing, being heard and demanding compliance with fundamental human rights such as: health, food, housing, employment and security, among others. These deficiencies in the enjoyment of social and human rights are seen in the presence of social exclusion, and that together these social deficiencies explain the degree of multidimensional poverty suffered by the population in rural and urban areas. It is here that he invites us to reflect: what is the problem that social welfare seeks to solve? Multidimensional poverty, social exclusion, social backwardness or social inequality? And consequently, how to define the components to identify social welfare? -/- The document is made up of three sections: i) Social welfare: A retrospective look; ii) Social Welfare, an integrative view: The contribution of Sen, Naussbam, Rawls, Actis Di Pasquale and Keyes; and iii) Social Welfare: The recognition of limits in economic development -/- The first section presents a review of the proposals, which in the area of economic development have been presented since 1968 in the Human Condition Project, until the 2015 proposal of Sustainable Development Goals. -/- In the second section, the contributions of (Rawls, 1995), (Sen, 1982), (Nussbaum, 2011), (Keyes, 1998) , (Actis Di Pasquale, 2015) and (Actis Di Pasquale, 2017) are presented in order to present an integrative approach to the concept of social welfare. And finally, the third section presents the recognition of limits in development, as well as an invitation for action from a transdisciplinary and interdisciplinary perspective in the study of social welfare. -/- August 2020 DOI: 10.13140/RG.2.2.24147.20006/1 LicenseCC BY-SA 4.0 -/- . (shrink)

Although vaccines are considered an efficient public health tool by medical experts, in different countries, people’s confidence in them has been decreasing. COVID-19 has elevated medical scientists’ and practitioners’ social reputation, and it may have reduced global vaccination hesitancy. Still, this alone will not altogether remove the existent frictions that prevent people from complying with vaccination schedules. This paper will review the common causes behind vaccination hesitancy. It will also explore different types of public policy interventions that health experts in (...) governments and institutions employ to fight vaccine hesitancy and non-compliance. The main objective of this article is to argue that, considering the nature of the issue (vaccine hesitancy and its causes), among the various possibilities, policies based on behavioral insights can provide an effective instrument to remove those frictions. Among them, special attention will be devoted to nudges which promise efficiency while avoiding some of the ethical and political costs of other interventions, thanks to their libertarian paternalistic frame. The article concludes by suggesting that public health policymakers should consider the libertarian paternalistic approach of nudges when deploying interventions that aim at changing people’s attitudes and behavior. (shrink)

This paper provides an interpretation of Aristotle’s criticism to the solution to Meno’s Paradox suggested by Plato. According to Aristotle, when Plato says that reminiscence (anámnēsis) is achieved, what is actually achieved is induction (epagōgê). Our interpretation is based on two aspects: (1) semantic criticism, since Plato’s use of the term anámnēsis is unusual; and (2) the theory is not able to give an adequate explanation of the effective discovery.

La metafísica después de ser ignorada por años ha regresado al centro de la escena en la filosofía contemporánea. Tomás de Aquino ha vivido una historia muy parecida, lo que dio nacimiento al tomismo analítico. A pesar de los trabajos desarrollados en esta línea de investigación, la metafísica del Aquinate ha sido fuertemente ignorada. Sin embargo, la metafísica de Tomás de Aquino tiene una ventaja, poco discutida entre los tomistas y tomasinos, y es la de ser una metafísica esencialista. Así, (...) en armonía con el trabajo del metafísico E. J. Lowe, quien presenta su metafísica como “esencialista seria”, se quiere mostrar que la metafísica del Aquinate tiene las mismas virtudes del “esencialismo serio”, lo que permite postularla como una posición válida y plausible para la metafísica contemporánea. (shrink)

This paper presents an impact evaluation of the policies for teacher education programs within the framework of the National Development Plan 2014-2018. The programs were compelled to obtain high-quality accreditation, increase the credits in school practices, and the English level, among other requirements. Relying on multivariable regression, it shows that, for the year 2021, there is no association between high-quality accreditation in most modules of the Saber Pro tests, or it is negative in the global score and quantitative reasoning. In (...) a second step, using Differences–in–Differences, it evidences how the changes made by the programs had positive effects on the performance of students compared to other professional programs. The results show significant improvement in most modules of the Saber Pro test, except for the English module. The effects were homogeneous by characteristics of the students and institutions, but heterogeneous by area of knowledge, indicating that the effect is mainly due to the curricular changes of the programs. (shrink)

The importance of the working document is that it allows the analysis of the information and the status of cases associated with (SARS-CoV-2) COVID-19 as open data at the municipal, state and national level, with a daily record of patients, according to a age, sex, comorbidities, for the condition of (SARS-CoV-2) COVID-19 according to the following characteristics: a) Positive, b) Negative, c) Suspicious. Likewise, it presents information related to the identification of an outpatient and / or hospitalized patient, attending to (...) their medical development, identifying: a) Recovered, b) Deaths and c) Active, in Phase 3 and Phase 4, in the five main population areas speaker of indigenous language in the State of Veracruz - Mexico. The data analysis is carried out through the application of a data mining algorithm, which provides the information, fast and timely, required for the estimation of Medical Care Scenarios of (SARS-CoV-2) COVID-19, as well as for know the impact on the indigenous language speaking population in Veracruz. For this purpose, the following study zones are presented: a) Totonacapan Zone, b) Huasteco from the Tantoyuca Zone, c) Otomi from the Inxhuatlan de Madero Zone, d) Nahuatl from the Zongolica Zone, e) Nahuatl from the Chicontepec Zone, f) Nahualt from the Pajapan Zone and g) Popoluca from the Soteapan Zone. This data article presents the information as of August 1, 2020 corresponding to the Totonacapan Area. (shrink)

The importance of the working document is that it allows the analysis of the information and the status of cases associated with (SARS-CoV-2) COVID-19 as open data at the municipal, state and national level, with a daily record of patients, according to a age, sex, comorbidities, for the condition of (SARS-CoV-2) COVID-19 according to the following characteristics: a) Positive, b) Negative, c) Suspicious. Likewise, it presents information related to the identification of an outpatient and / or hospitalized patient, attending to (...) their medical development, identifying: a) Recovered, b) Deaths and c) Active, in Phase 3 and Phase 4, in the five main population areas speaker of indigenous language in the State of Veracruz - Mexico. The data analysis is carried out through the application of a data mining algorithm, which provides the information, fast and timely, required for the estimation of Medical Care Scenarios of (SARS-CoV-2) COVID-19, as well as for know the impact on the indigenous language speaking population in Veracruz. For this purpose, the following study zones are presented: a) Totonacapan Zone, b) Huasteco from the Tantoyuca Zone, c) Otomi from the Inxhuatlan de Madero Zone, d) Nahuatl from the Zongolica Zone, e) Nahuatl from the Chicontepec Zone, f) Nahualt from the Pajapan Zone and g) Popoluca from the Soteapan Zone. This data article presents the information as of August 1, 2020 corresponding to the Otomi of the Ixhuatlan de Madero area. (shrink)

The present proposal is an approach to the vision, cosmogony and philosophy of the Totonacapan people, and particularly with the inhabitants of the Totonacapan region in Veracruz Mexico, a town whose wisdom is manifested to this day, in the conservation of customs and traditions , as well as the hierarchy of collective desire that seeks health, well-being and peace in the region, are guides in the evolution of their cultural processes, where a closeness, respectful and deep with Mother Nature stands (...) out. This wisdom by the Council of Elders, transmitted to the new generations, by the Supreme Council of Totonacapan who seek share the basis to understand and conceive the current world, from the ancestral vision and cosmogony to identify their space, thought, spirituality and in the building your social context. In the Totonacapan region, the first pre-hispanic population concentrations were located around 1259 to 1311. Already by the year 1450, there is a record of incursions and the conquest of Totonaca territory, by the Mexica, establishing a relationship of domain and subordination. As a result of the presence of "Mexica" in the Totonaco territory, there was an imposition of customs and language, since in some areas they begin to speak in Nahuatl, resulting in the presence of a bilingualism (Nahuatl-Totonac) , situation that persists, until the encounter with the Spaniards in the year of 1519. At present, the Totonacapan region includes the area that extends from the Cazones River to the north, to the towns of Gutiérrez Zamora and Tecolutla, in the State of Veracruz in Mexico. 2 The importance of the document is that it constitutes an invitation to deepen and understand the vision of the inhabitants of Totonacapan, in the construction of their social context and their connection with nature, as part of an ancient culture, which creates and recreates their vision, in the search for the feeling of belonging and as an inheritance of the children of thunder (Tajin), as well as the need to preserve the benefits that nature itself offers them, seeking a peaceful and harmonious coexistence, in the social and environmental environment. However, the preservation of its history, tradition and philosophy of life, contrast with public policy strategies, particularly in the social sphere, and which are aimed at achieving economic development in the fight against multidimensional poverty and marginalization, all Once they have not incorporated into them, the feeling and living of the relationship between individual and nature, as the guiding axis, of the philosophy of the Totonacapan people. What is sustainability for the people of Totonacapan? What is social justice in the search for sustainability? And what is your concept of justice in sustainability and human development? From the vision and philosophy of the people of Totonacapan, as part of the history and tradition of the children of thunder "Tajin" and in whose worldview, he is responsible for regulating the rain, climate and life of the people of the region. How does the people of Totonacapan live and live in the face of the maelstrom of actions that, from public policy, that seek human development? How do you adjust, your way of life and how do you adapt to the requirements, which from the perspective of justice, are required to contribute to the objectives of the 2030 development agenda? This document is an effort to learn and recognize one of the most important millenary cultures in Mexico, in the construction of a more inclusive vision of the social development of the Totonacapan people, which invites us to reflect on the direction and scope of this response. (shrink)

Teacher quality, its effect on students’ outcomes, and the association of these with economic growth, is the core of recent discussions in Latin America given the region’s weak results in international learning assessments. This paper investigates whether there is an effect of philosophy on the outcomes of critical reading for students in B.Ed. programs in Colombia. Relying on exact matching combined with propensity score matching with regression adjustment, we use national data from Colombia to show that students in B.Ed. in (...) philosophy outperformed students in other B.Ed. in critical reading test (0.401–0.124 SD), and, importantly, with higher effects observed for students with lower prior academic achievement (0.44 SD). This suggests that philosophy can help to narrow educational outcomes of students whose socioeconomic conditions are disadvantageous, contributing to social justice in education. (shrink)

In popular culture psychopaths are inaccurately portrayed as serial killers or homicidal maniacs. Most real-world psychopaths are neither killers nor maniacs. Psychologists currently understand psychopathy as an affective disorder that leads to repeated criminal and antisocial behavior. Counter to this prevailing view, I claim that psychopathy is not necessarily linked with criminal behavior. Successful psychopaths, an intriguing new category of psychopathic agent, support this conception of psychopathy. I then consider reactive attitude theories of moral responsibility. Within this tradition, psychopaths are (...) thought to be blameless as a result of their pronounced affective deficits. Psychopaths are considered morally blind because they lack the moral emotions that make us sensitive to moral reasons. I argue that, even if they are morally blind, psychopaths remain open to forms of blame stemming from non-moral reactive attitudes. These reactive attitudes remain appropriate because psychopaths can express hateful, disgusting, or contemptible non-moral values in their judgments. (shrink)

In Mexico, the Productive Organization Program for Indigenous Women (POPMI) seeks the empowerment of productive capacities in indigenous women. Our study analyzes POPMI outreach, focusing our attention on women beneficiaries who present a high degree of social exclusion and multidimensional poverty in the State of Veracruz. In the study area, the 542 indigenous women benefited in POPMI, presented a condition of multidimensional poverty and a degree of social exclusion: very high, high and medium, they represent only 22.19% of the total (...) beneficiaries of this program In 2010, since at the state level a total of 2,243 indigenous women were cared for. The results show that the localities where the condition of multidimensional poverty and very high, medium and high levels of social exclusion have been excluded in the coverage of POPMI. (shrink)

The purpose of this essay is to look at whether Aquinas teaches in De veritate [DV], q. 1, a. 4, that truth is a form inherent in things. I take up this investigation because I am examining Lawrence Dewan's account of Aquinas's teaching on truth.1 On Dewan's account, a significant development occurs in Aquinas's teaching as regards truth as it is found in things. Before the Summa theologiae [ST], Aquinas thought that in addition to truth being in the intellect, it (...) was also in things. In ST, most explicitly in I, q. 16, a. 6, Aquinas no longer thinks that it is in things, but only in the mind. When Dewan says that before the ST truth is "in things" and in the ST it is not "in things," in both cases, by "in things," Dewan means "as a form inherent in things." What exactly this means for Dewan will be gradually brought out as I examine the text Dewan thinks most clearly teaches that truth is a form inherent in things: DV, q. 1, a. 4. (shrink)

This paper attempts to be a contribution to the epistemological project of explaining complex conceptual structures departing from more basic ones. The central thesis of the paper is that there are what I call “functionally structured concepts”, these are non-harmonic concepts in Dummett’s sense that might be legitimized if there is a function that justifies the tie between the inferential connection the concept allows us to trace. Proving this requires enhancing the russellian existential analysis of definite descriptions to apply to (...) functions and using this in proving the legitimacy of such concepts. The utility of the proposal is shown for the case of thick ethical terms and an attempt is made to use it in explaining the development of natural numbers. This last move could allow us to go one step lower in explaining the genesis of natural numbers while maintaining the notion of abstract numbers as higher order entities. (shrink)

Many think that expressivists have a special problem with negation. I disagree. For if there is a problem with negation, I argue, it is a problem shared by those who accept some plausible claims about the nature of intentionality. Whether there is any special problem for expressivists turns, I will argue, on whether facts about what truth-conditions beliefs have can explain facts about basic inferential relations among those beliefs. And I will suggest that the answer to this last question is, (...) on most plausible attempts at solving the problem of intentionality, ‘no’. (shrink)

Jesse Prinz's The Emotional Construction of Morals is an ambitious and intriguing contribution to the debate about the nature and role of emotion within moral psychology. I review Prinz's recent claims surrounding the nature of emotional concepts as ?embodied representations of concern? and survey his later arguments meant to establish a form of cultural relativism. Although I suggest that other theories of emotional representation (i.e. prototype views) would better serve Prinz's aims, the underlying meta-ethical relativism that results is well defended (...) and represents a significant advance for constructivist Sentimentalists. (shrink)

On a view implicitly endorsed by many, a concept is epistemically better than another if and because it does a better job at ‘carving at the joints', or if the property corresponding to it is ‘more natural' than the one corresponding to another. This chapter offers an argument against this seemingly plausible thought, starting from three key observations about the way we use and evaluate concepts from en epistemic perspective: that we look for concepts that play a role in explanations (...) of things that cry out for explanation; that we evaluate not only ‘empirical' concepts, but also mathematical and perhaps moral concepts from an epistemic perspective; and that there is much more complexity to the concept/property relation than the natural thought seems to presuppose. These observations, it is argued, rule out giving a theory of conceptual evaluation that is a corollary of a metaphysical ranking of the relevant properties. -/- conceptual ethics, explanation, naturalness, epistemic value, concept/property, semantic internalism. (shrink)

Since the concept of “nudge” was introduced in 2008 by Thaler and Sunstein, proposing that small interventions based on changes in choice architectures can alter people’s behavior and make it easier for them to achieve their desired goals, the application in public policy of behavioral economics has gained significant attention. This has led to the emergence of different types of policies based on behavioral insights, which have been used in a variety of areas, including health or finance, with the goal (...) of promoting well-being and addressing social and economic issues. After providing a basic theoretical background as a frame of reference to understand gender violence, this study explores the use of tools from the field of behavioral economics as it is applied in public policy. Regulatory (paternalistic) and non-regulatory (libertarian) interventions based on behavioral insights will be considered: nudges, boosts, shoves, budges, or sludge audits, are examined as potential interventions to use in matters related to this type of violence. After evaluating these behavioral policy instruments and their potential effectiveness, the limitations of the behavioral perspective are recognized, and the need for a multifaceted approach to combating gender violence is acknowledged. The article concludes by arguing that public policies addressing gender violence should not only utilize behavioral tools but should also incorporate strategies related to education, legislation, and social norms. (shrink)

This paper makes two essential claims about the nature of shame and shame punishment. I argue that, if we properly understand the nature of shame, that it is sometimes justifiable to shame others in the context of a pluralistic multicultural society. I begin by assessing the accounts of shame provided by Cheshire Calhoun (2004) and Julien Deonna, Raffaele Rodogno, & Fabrice Teroni (2012). I argue that both views have problems. I defend a theory of shame and embarrassment that connects both (...) emotions to “whole-self” properties. Shame and embarrassment, I claim, are products of the same underlying emotion. I distinguish between moralized and nonmoralized shame in order to show when, and how, moral and non-moral shame may be justly deployed. Shame is appropriate, I argue, if and only if it targets malleable moral or non-moral normative imperfections of a person’s ‘whole-self.’ Shame is unjustifiable when it targets durable aspects of a person’s “whole-self.” I conclude by distinguishing shame punishments from guilt punishments and show that my account can explain why it is wrong to shame individuals on account of their race, sex, gender, or body while permitting us to sometimes levy shame and shame punishment against others, even those otherwise immune to moral reasons. (shrink)

Consensus in the contemporary philosophical literature has it that conserved quantity theories of causation such as that of Dowe [2000]—according to which causation is to be analysed in terms of the exchange of conserved quantities (e.g., energy)—face damning problems when confronted with contemporary physics, where the notion of conservation becomes delicate. In particular, in general relativity it is often claimed that there simply are no conservation laws for (say) total-stress energy. If this claim is correct, it is difficult to see (...) how conserved quantity theories of causation could survive. In this article, we resist the above consensus and defend conserved quantity theories from this conclusion, at least when focusing on the apparent problems posed by general relativity. We argue that this approach to causation can continue to be defended in general relativity, once one appreciates (a) the availability of approximate symmetries in generic general relativistic spacetimes, and (b) the role of modelling and idealisation in that theory. Given these points, conserved quantity theories of causation must stand or fall on other grounds. (shrink)

El fenómeno de la corrupción es un cáncer que afecta a nuestro país y que es necesario erradicar; éste diluye las oportunidades de desarrollo económico y social, privilegiando la sola conjunción de intereses particulares, de actores políticos en acuerdos no legales en beneficio propio, los cuales derivan en actos de corrupción. Estudios recientes señalan que el nivel de corrupción presente en un sistema político está directamente relacionado con el tipo de estructura institucional que lo defina (Boehm y Lambsdorff, 2009), así (...) como de la ineficacia de los organismos de control (Casar, 2015; Cárdenas, 2010; Rojas, 2010; Carbonell, 2009; Restrepo, 2004), por lo que se requiere de la acción ciudadana para combatir la corrupción (Sandoval, 2010; Villanueva, 2006). Este trabajo, centra nuestra atención en la administración pública federal, presentando como propuesta para empoderar la acción ciudadana en el combate de la corrupción y en el Sistema Nacional Anticorrupción; la figura de Whistleblowers o generador de alerta ciudadana, desde dos principios fundamentales: i) reconociendo la obligación del ciudadano de informar sobre actos de corrupción y ii) el otorgamiento por parte de la autoridad de la protección de testigos. Estas dos acciones derivarán en dos resultados importantes: i) Consolidar la denuncia ciudadana para informar a la sociedad sobre actos de corrupción y ii) y el ejercicio de la libertad de la información a fin de que la sociedad este en posibilidades de ser informada sobre actos de corrupción. Estas acciones permitirán promover y consolidar una cultura de la denuncia de actos de corrupción que pueden ser constitutivos de delito como pilar fundamental en el Sistema Nacional Anticorrupción en México. (shrink)

El presente trabajo aborda el estudio de la ética de la responsabilidad en la función legislativa de la Cámara de Diputados del H. Congreso de la Unión, desde la perspectiva de la evaluación del trabajo de los diputados federales, y busca dar respuesta a la siguiente interrogante: ¿Es eficiente el trabajo de los Diputados Federales en la Cámara de Diputados? El propósito es ¿cómo medir y evaluar la actuación en la función legislativa de los Diputados Federales? y con ello, aproximarnos (...) a identificar si ¿es eficiente y ético el trabajo desempeñado por estos representantes públicos? El trabajo se integra en tres partes. En la primera se ubica el concepto de la ética de la responsabilidad y en la función legislativa. En la segunda sección se presenta la propuesta de un indicador para medir la eficiencia legislativa y se analiza el caso de los diputados federales de la LXI Legislatura que representan al Estado de Veracruz de Ignacio de la Llave. Finalmente, en la tercera parte se presenta una propuesta de acción ciudadana a partir de la información de la eficiencia legislativa y de la necesidad de exigir cumplimiento de la responsabilidad ética en la función legislativa. Como conclusiones importantes de la evaluación de la eficiencia legislativa de los diputados federales de la LXI Legislatura, nos muestra al menos dos resultados importantes: i) El índice de efectividad legislativa (IEL) muestra niveles muy bajos, tanto a nivel del pleno de la Cámara de Diputados, como a nivel del grupo de estudio de los diputados federales representantes del Estado de Veracruz. ii) En ambos casos, muestran un índice de rezago legislativo muy alto. Una alternativa es la exigencia ciudadana del cumplimiento ético de responsabilidad en la función legislativa al conocer la evaluación de resultados, misma que sirve como referencia para identificar escenarios de elección política basados en resultados. (shrink)

Epistemic Utility Theory is often identified with the project of *axiology-first epistemology*—the project of vindicating norms of epistemic rationality purely in terms of epistemic value. One of the central goals of axiology-first epistemology is to provide a justification of the central norm of Bayesian epistemology, Probabilism. The first part of this paper presents a new challenge to axiology first epistemology: I argue that in order to justify Probabilism in purely axiological terms, proponents of axiology first epistemology need to justify a (...) claim about epistemic value—what I label ‘Downwards Propriety’—much stronger than any they have offered justification. The second part of this paper offers an argument that this challenge cannot be met: that there is no hope for providing a purely axiological justification of Downwards Propriety, at least given widely accepted assumptions about epistemic value. (shrink)

What do we mean when we describe the history of the Caribbean as traumatic? Is it possible to use the term ‘trauma’ here in a more technical sense, or should we give it the less strict connotation of an extreme form of an event in which the past no longer stays just in the past and the future never ceases to demand something from the present? In this paper I analyze the image of the abyss, used by Édouard Glissant to (...) evoke poetically one of the beginnings of the Caribbean, as leading to a paradox on the attitude toward history: Caribbean communities have been burdened with a non-history that feels, at the same time, like too much history. I show that this image resembles the paradoxical structure of trauma developed in the works of Cathy Caruth, according to whom trauma is a paradoxical structure of experience in which the subject (or a community) is painfully possessed by an image that they have barely perceived and that is so minimal that it cannot be controlled. However, I argue, there are limits to this resemblance. I focus on the question whether the (traumatic) paradox is escapable in this region of the world, that is, whether Caribbean communities can be de-traumatized, and what are the connections of this possibility with the question, central to Glissant, of decolonization. In order to answer these questions, I analyze a central feature of the Caribbean history according to Glissant, transversality, to show in what way the paradox of history can be loosened. (shrink)

The place of Glissant’s philosophy of decolonisation in relation to Fanon and Césaire has been theorised by some authors, but the emphasis has not been placed on the fact that Glissant refers to both his predecessors as examples of the absence of a link between the two tactics of resistance – un détour [a tactical diversion] and un retour [a return]. For Glissant, both Césaire and Fanon are still diverters and not properly producers of a new reality, of a real (...) Caribbean territory and history. Thus, following previous analyses by commentators, but departing from them (or adding a new layer, the layer of spatiality that should be combined with a traditional analysis of temporality), this chapter defends the idea that Glissant locates his decolonial thought between Césaire and Fanon: it neither advocates a reconstruction that points to a past located elsewhere (Africa), nor recommends the rejection and replacement of the here/now with a different, unknown spatiality and temporality. For Glissant, the locus of resistance is located in the present and in the possibilities of decolonisation already contained in the Caribbean, although concealed and understated. This chapter begins by showing what is, according to Glissant, the necessary conjunction between the different tactics of resistance, then focuses on some of Césaire’s and Fanon’s texts in order to show why they do not offer this necessary link. The final section comes back to Glissant to analyse the notion of l’antillanité as the possibility of truly focusing on a here/now as a multilayered strategy of resistance. (shrink)

En este texto reconstruyo una concepción decolonial de la belleza, a partir del pensamiento de Robin Wall Kimmerer y Édouard Glissant, de acuerdo con la cual la belleza constituye una condición del mundo que, no obstante, debemos cuidar. En estos dos pensamientos, provenientes de tradiciones diferentes, la belleza es tanto lo que se ve amenazado por el proyecto colonial occidental, como lo que permite su resistencia decolonial. Reconstruir la belleza del mundo es necesario y, sin embargo, imposible: su búsqueda implica (...) no solo atender al llamado de las diferencias, sino también a las instancias en las que se niegan a ser escuchadas. (shrink)

This paper critically explores the ethical dimensions of Behavioral Public Policy (BPP), a domain grounded in the understanding that human rationality is bounded and that this limitation often leads to behaviors deemed irrational. By applying the behavioral lens, which posits that people operate under bounded rationality, BPP aims to craft interventions that safeguard individuals against their biases. However, this approach raises significant ethical concerns, both in the scientific underpinnings of BPP and its application through policy interventions. Accordingly, this paper examines (...) two distinct ethical dimensions of BPP, both as a scientific discipline and through its intervention methodologies. The analysis of the first dimension argues that, viewing bounded rationality as only instrumental in decision-making processes, risks oversimplifying ethical complexities. Such simplification may ignore the moral and value-based rationalities underlying decisions, potentially misattributing instances of immorality and akrasia (the failure to act according to one's judgment) to mere deficiencies in rational thinking. Secondly, the paper examines the impact of BPP on moral behavior and character development, addressing ethical concerns like the evidentiary basis of BPP research, the bounded rationality of choice architects themselves, and the morality of behavior changes induced by policy. Overall, this article provides a much-needed examination of the moral considerations associated with behavioral strategies in public policy and its epistemological foundations, contributing to a more comprehensive understanding of their ethical implications . (shrink)

The purpose of this essay is to articulate a specific desideratum for any theory of Latinidad, namely, that there is no adequate conception of Latinx without an attendant conception of Afro-Latinx. In order to be reflective of those whom it purports to describe in the U.S. and elsewhere in the hemisphere, the term Latinx must be plastic enough to encompass the many internal differences, and even antagonisms, between its different constituent parts. Within it, we argue here in particular, it must (...) include its Afro-descended history, which includes not just African-descended people but also a denial of the influences of African-descended culture writ large. Our central claim here, then, is that a certain African-descendedness is constitutive of Latinidad in multiple registers, including history, cultural practices, and social identificatory processes despite Latinidad’s pernicious exclusionary history. (shrink)

Qu’est-ce que la théologie analytique ? Que veut la théologie analytique et que pouvons-nous attendre d’elle ? Ces questions semblent constituer le défi d’aujourd’hui pour la théologie analytique. Nous répondrons à ces questions, en proposant de la distinguer des autres disciplines avec lesquelles elle semble se confondre. Cette recherche nous conduira d’abord à proposer une nouvelle définition de la théologie analytique fondée sur trois critères et par la suite à distinguer deux manières de faire la théologie analytique: (i) une théologie (...) analytique de bas en haut et (ii) une théologie analytique de haut en bas. Selon notre thèse, seule une théologie analytique confessante de haut en bas peut être considérée comme une théologie analytique à part entière. (shrink)

I argue that Husserl’s concept of position-taking, Stellungnahme, is adequate to understand the idea of second nature as an issue of philosophical anthropology. I claim that the methodological focus must be the living subject that acts and lives among others, and that the notion of second nature must respond to precisely this fundamental active character of subjectivity. The appropriate concept should satisfy two additional desiderata. First, it should be able to develop alongside the biological, psychological, and social individual development. Second, (...) it should be able to underlie the vast diversity of human beings within and across communities. As possible candidates, I contrast position-taking with two types of habit-like concepts: instinct and habitus, on the one hand, and customary habits, on the other. I argue that position-taking represents the active aspect of the subject while the habit-like concepts are passive. A subject’s position-takings and ensuing comportments are tied together by motivations, which evince a certain consistency, and for this reason are expression of the subject’s identity. I conclude by nuancing the relation between Stellungnahme and passivity. Passivity is deemed necessary to action but subservient to it; position-taking is thought to be prior to passivity. (shrink)

In this article, we apply the literature on the ethics of choice-architecture (nudges) to the realm of virtual reality (VR) to point out ethical problems with using VR for empathy-based nudging. Specifically, we argue that VR simulations aiming to enhance empathic understanding of others via perspective-taking will almost always be unethical to develop or deploy. We argue that VR-based empathy enhancement not only faces traditional ethical concerns about nudge (autonomy, welfare, transparency), but also a variant of the semantic variance problem (...) that arises for intersectional perspective-taking. VR empathy simulations deceive and manipulate their users about their experiences. Despite their often laudable goals, such simulations confront significant ethical challenges. In light of these goals and challenges, we conclude by proposing that VR designers shift from designing simulations aimed at producing empathic perspective-taking to designing simulations aimed at generating sympathy. These simulations, we claim, can avoid the most serious ethical issues associated with VR nudges, semantic variance, and intersectionality. (shrink)

Recent studies have shown that the indigenous population has been subject to social exclusion (Medel, 2016; Tetreault,2012; Rionda,2010; Del Popolo et al.,2009; World Bank,2004; Uquillas et al.,2003; Appasamy,1996). However, in the case of Mexico, there is no indicator to measure the degree of social exclusion. This article presents a methodology for estimating social exclusion index (IES) by estimating main components. Our proposal is to incorporate the index of social exclusion as a factor that can explain the current status of poverty (...) in the localities that have a high concentration of indigenous population and high economic marginalization in the state of Veracruz, and thus analyze the scope social policy to combat poverty, as the case Development Program Priority Areas (PDZP). (shrink)

The debate about the definition of Latinidad as a social identity has fluctuated between accounts that put it closer to ethnicity or closer to race. We present and defend the claim that the multiplicity of features and experiences of Latinxs in the United States is best accounted for by placing Latinidad in a different theoretical space. We draw from the ecological psychology and enactive literature on affordances to argue that Latinidad can be better understood as a social identity affordance: a (...) multifaceted landscape of possibilities for interaction, to do and to be done unto. We then focus on four areas that are part of the objective factors that have come to constitute Latinidad and which provide reasons to shy away from both race and ethnicity: the facts of mestizaje and hybridization, a vexed relation to the land, the political horizons and histories of this population, and the multiplicity of sensory-based cultural practices of Latinxs. It is precisely the many and deep variations across Latinxs that make social affordances an apt way to conceptualize a social identity whose reality is asserted pragmatically in many aspects of social life in the U.S. (shrink)

This introduction to this collection of essays presents diverse perspectives on social identities, inviting readers to reconsider established notions and explore new approaches to understanding these complex social phenomena. The contributions challenge traditional philosophical boundaries, intersecting ontological, epistemological, ethical, and political considerations. // The authors situate different views on the ontology of social identities within some extant options. Thus, they contrast their "social identity affordance view" with two alternative approaches: the Cambridge Social Ontology group's positioning theory and Weichold & Thonhauser's (...) broad conception of social identities. Their view understands social identities as realities that structure social life and shape individuals' self-conceptions, emphasizing the importance of historical contingency and social context. // The introduction then proceeds to review the contributions to the volume. The volume comprises three sections: "Experiences of Social Identities," exploring how specific identities are understood and experienced; "Horizons of Social Identities," examining how identities develop and change over time; and "Some Frameworks of Social Identities," presenting alternative frameworks for conceptualizing social identities. (shrink)

In this essay I revise, based on the notion of the ‘enlightened ruler’ or mingzhu and his critique of the literati of his time, the common belief that Han Fei was an amoralist and an advocate of tyranny. Instead, I will argue that his writings are dedicated to advising those who ought to rule in order to achieve the goal of a peaceful and stable society framed by laws in accordance with the dao.

Los desencuentros de la filosofía latinoamericana con Nietzsche pueden entenderse como un síntoma de algo más que un problema de legibilidad o malentendido. En tanto pensamiento de lo uno, la filosofía latinoamericana (mayoritaria) no puede servirse del pensamiento nietzscheano: es imposi-ble construir un pensamiento del origen y la unidad desde un pensamiento de lo múltiple, como el de Nietzsche. La identidad, tan buscada por esa filosofía latinoamericana mayoritaria, es una ansiedad antigenealógica. En ese sentido, esa filosofía y su procedencia no (...) es solo eurocéntrica, como ya ha sido expuesto por otros comentaristas, sino reactiva, y esto vale para tres de sus tendencias principa-les: la filosofía normalizadora, la corriente historicista y la filosofía latinoamericana de la liberación. De ahí, de paso, la fascinación de dicho pensamiento con la idea de carencia —nunca hemos sido lo suficientemente civilizados—. Esto ha instaurado un cuerpo sufriente en América Latina, atrapado en la dialéctica de la víctima y el victimario. Se trata entonces de pensar con Nietzsche para intentar pensar sin resentimiento desde América Latina y sobre esta. ¿Nietzsche en América Latina? Sí, pero más allá de los estudios de recepción e influencia: Nietzsche como aquel estruendo capaz de infundirle una dimensión geológica al pensamiento. (shrink)

Proponents of enactivism should be interested in exploring what notion of action best captures the type of action-perception link that the view proposes, such that it covers all the aspects in which our doings constitute and are constituted by our perceiving. This article proposes and defends the thesis that the notion of sensorimotor dependencies is insufficient to account for the reality of human perception, and that the central enactive notion should be that of perceptual practices. Sensorimotor enactivism is insufficient because (...) it has no traction on socially dependent perceptions, which are essential to the role and significance of perception in our lives. Since the social dimension is a central desideratum in a theory of human perception, enactivism needs a notion that accounts for such an aspect. This article sketches the main features of the Wittgenstein-inspired notion of perceptual practices as the central notion to understand perception. Perception, I claim, is properly understood as woven into a type of social practices that includes food, dance, dress, music, etc. More specifically, perceptual practices are the enactment of culturally structured, normatively rich techniques of commerce of meaningful multi- and inter-modal perceptible material. I argue that perceptual practices explain three central features of socially dependent perception: attentional focus, aspects’ saliency, and modal-specific harmony-like relations. (shrink)

In line with recent efforts to empirically study the folk concept of weakness of will, we examine two issues in this paper: (1) How is weakness of will attribution [WWA] influenced by an agent’s violations of best judgment and/or resolution, and by the moral valence of the agent’s action? (2) Do any of these influences depend on the cognitive dispositions of the judging individual? We implemented a factorial 2x2x2 between–subjects design with judgment violation, resolution violation, and action valence as independent (...) variables, and measured participants’ cognitive dispositions using Frederick’s Cognitive Reflection Test [CRT]. We conclude that intuitive and reflective individuals have two different concepts of weakness of will. The study supports this claim by showing that: a) the WWA of intuitive subjects is influenced by the action’s (and probably also the commitment’s) moral valence, while the WWA of reflective subjects is not; b) judgment violation plays a small role in the WWA of intuitive subjects, while reflective subjects treat resolution violation as the only relevant trait. Data were collected among students at two different universities. All subjects (N=710) answered the CRT. A three-way ANOVA was first conducted on the whole sample and then on the intuitive and reflective groups separately. This study suggests that differences in cognitive dispositions can significantly impact the folk understanding of philosophical concepts, and thus suggests that analysis of folk concepts should take cognitive dispositions into account. (shrink)

En "Sobre un presunto derecho a mentir por filantropía", Kant expone el deber incondicionado de veracidad, que ha sido problemático para la filosofía kantiana porque parece obligar a las personas a ser veraces en todas sus declaraciones, sin importar si son comunicaciones públicas o privadas. Llamaré extensiva a la interpretación que sostiene la obligación de ser veraces en todas las declaraciones y mostraré que es causa de inconsistencias con la Doctrina del Derecho. Las inconsistencias se resuelven con una interpretación restrictiva (...) de este deber: la obligación de veracidad es aplicable solo a las comunicaciones públicas. Si mi interpretación es correcta, todas las comunicaciones públicas, ya sean hechas por ciudadanos o funcionarios, tienen la obligación de ser veraces, pero no en las privadas. Mi interpretación es consistente con el resto de los textos donde Kant habla de la comunicación pública. (shrink)