Este artículo presenta una aproximación lógico-filosófica al problema de las medidas sin interacción (ifm, por sus siglas en inglés) presentes en ciertos experimentos físicos mecánico-cuánticos. Se explicitarán tanto las posibles vías para abordar el estudio de las IFM desde una perspectiva formal, como algunos de los principales retos a la hora de llevar a cabo dicha aproximación.

El artículo comienza exponiendo a grandes rasgos la interpretación freudiana del malestar que conlleva la civilización para, seguidamente, describir con mayor detalle la corrección de Herbert Marcuse a la misma, ayudándose del análisis histórico-social de los principios psicoanalíticos y de las implicaciones políticas de la metapsicología. Analiza principalmente Eros y civilización, pero también las obras posteriores de este filósofo, en las que matiza las conclusiones y alternativas que expuso en su libro de 1955. El artículo descubre posteriormente interesantes similitudes con (...) los análisis de Byung Chul Han de la “sociedad del rendimiento” de nuestro siglo XXI que, a pesar de haber cambiado de máscaras, conserva e intensifica gran parte de los “malestares” culturales denunciados por Marcuse, particularmente, la agonía de Eros y, con él, la de la filo-sofía, pero ¿a costa de qué? Concluye invitando al lector a pensar los peligros que surgen de esta situación. (shrink)

El autor del artículo edita y estudia una inscripción funeraria inédita de época helenística encontrada en Aptera (Creta) por la arqueóloga griega V. Ninioú-Kindelí. El texto de la inscripción dice así: A) Σώσανδρος | Βίτωνος. B) Ἀμφιμήδης | Σωσάνδρω.

Are those judgments that we make on the basis of our memories immune to error through misidentification? In this paper, I discuss a phenomenon which seems to suggest that they are not; the phenomenon of observer memory. I argue that observer memories fail to show that memory judgments are not IEM. However, the discussion of observer memories will reveal an interesting fact about the perspectivity of memory; a fact that puts us on the right path towards explaining why memory judgments (...) are indeed IEM. The main tenet in the account of IEM to be proposed is that this aspect of memory is grounded, on the one hand, on the intentionality of perception and, on the other hand, on the relation between the intentionality of perception and that of memory. (shrink)

Many word forms in natural language are polysemous, but only some of them allow for co-predication, that is, they allow for simultaneous predications selecting for two different meanings or senses of a nominal in a sentence. In this paper, we try to explain (i) why some groups of senses allow co-predication and others do not, and (ii) how we interpret co-predicative sentences. The paper focuses on those groups of senses that allow co-predication in an especially robust and stable way. We (...) argue, using these cases, but focusing particularly on the multiply polysemous word ‘school’, that the senses involved in co-predication form especially robust activation packages, which allow hearers and readers to access all the different senses in interpretation. (shrink)

Phenomenology has been adapted for use in qualitative health research, where it’s often used as a method for conducting interviews and analyzing interview data. But how can phenomenologists study subjects who cannot accurately reflect upon or report their own experiences, for instance, because of a psychiatric or neurological disorder? For conditions like these, qualitative researchers may gain more insight by conducting observational studies in lieu of, or in conjunction with, interviews. In this article, we introduce a phenomenological approach to conducting (...) this kind of observational research. The approach relies on conceptual grounding to focus a study on specific aspects of the participants’ experiences. Moreover, the approach maintains the openness to novel discoveries that qualitative research requires while also providing a structured framework for data collection and analysis. To illustrate its practical application, we use examples of hemispatial neglect—a neurologic disorder in which patients characteristically lack awareness of their own illness and bodily capacities. However, the approach that we describe can be applied more broadly to the study of complex illness experiences and other experiential alterations. (shrink)

In this paper I offer an alternative phenomenological account of depression as consisting of a degradation of the degree to which one is situated in and attuned to the world. This account contrasts with recent accounts of depression offered by Matthew Ratcliffe and others. Ratcliffe develops an account in which depression is understood in terms of deep moods, or existential feelings, such as guilt or hopelessness. Such moods are capable of limiting the kinds of significance and meaning that one can (...) come across in the world. I argue that Ratcliffe’s account is unnecessarily constrained, making sense of the experience of depression by appealing only to changes in the mode of human existence. Drawing on Merleau-Ponty’s critique of traditional transcendental phenomenology, I show that many cases of severe psychiatric disorders are best understood as changes in the very structure of human existence, rather than changes in the mode of human existence. Working in this vein, I argue that we can make better sense of many first-person reports of the experience of depression by appealing to a loss or degradation of the degree to which one is situated in and attuned to the world, rather than attempting to make sense of depression as a particular mode of being situated and attuned. Finally, I argue that drawing distinctions between disorders of structure and mode will allow us to improve upon the currently heterogeneous categories of disorder offered in the DSM-5. (shrink)

Es común escuchar que el mundo Occidental debe a los árabes el descubrimiento del álgebra. No obstante, el desarrollo de esta disciplina puede interpretarse como un crisol de distintas tradiciones científicas que fue posible gracias a la clasificación, traducción y crítica tanto de los clásicos como de las obras que los árabes obtuvieron de los pueblos que conquistaron. Entre estos trabajos se encontraba Los Elementos de Euclides. Los Elementos fueron cuidadosamente traducidos durante el califato de Al-Ma’mūn por el matemático Mohammed (...) ibn-Musa Al-Khwārizmī, autor de Al-jabr wa’l muqābalah, quien sentó los fundamentos de la disciplina que más tarde sería conocida como álgebra y quien, en la primera parte de su obra, nos proporciona tres métodos para resolver tres tipos de ecuaciones que llama “ecuaciones combinadas”. A lo largo de este artículo se ofrecen argumentos para sostener que los métodos para resolver estas ecuaciones constituyen una reinterpretación, en el terreno algebraico, de los teoremas 6, 7 y 8 del segundo libro de Los Elementos de Euclides. Mi objetivo es dar respuesta a la siguiente pregunta: ¿Qué lectura de Los elementos Euclides posibilitó la emergencia del álgebra en el mundo árabe? Para responderla necesario explorar el acercamiento que los árabes tuvieron con el Libro II de Los Elementos, con el fin de proponer una interpretación de los posibles factores que los llevaron a formular el álgebra. Esto último, en particular, se encuentra en la primera parte de la obra de Al-Khwārizmī. Palabras clave: Álgebra, Al-Khwārizmī, Euclides, Ecuación, Teorema. (shrink)

The purpose of this study is exposition on the themes of method and mysticism in the work of Simone Weil. Nearly a decade before the onset of her first mystical experience, Weil developed a method to be rigorously applied in daily philosophical reflection. She outlines this method in her dissertation on Descartes (1929-1930). I examine the question of how Weil applied method to philosophical reflection on her mystical experiences (onset 1938-1939). I analyze Weil’s mystical experiences as a type of transformative (...) experience in L. A. Paul’s strict sense of the term. On Paul’s view, an experience is transformative if it is both epistemically and personally transformative. An experience is epistemically transformative if the only way to know what it is like to have it is to have it yourself. An experience is personally transformative if it changes your point of view, including your core preferences (Paul, 2014). I present a thought experiment and textual evidence to motivate the claim that Weil’s mystical experiences meet Paul’s conditions for transformative experience. I then propose two epistemological facts that can be revealed by philosophical reflection on mystical experience. First, it is possible to read meaning erroneously in the appearances of things. Second, it is possible to come to hold to the certainty of a conviction for reasons that elude the intellect. My findings suggest that Weil’s late views on philosophy accommodate these two epistemological constraints, thereby demonstrating a possible connection between Weil’s mystical experiences and her mature views on the nature, scope, and proper method of philosophy. However, my preliminary findings also suggest that Weil’s early work on method may have anticipated these epistemological obstacles prior to the onset of her first mystical experience. Thus, further exposition of Weil’s method is needed to support or elucidate the claim (Rozelle-Stone and Davis, 2021) that Weil’s epistemology underwent significant changes because of her mystical experiences. (shrink)

Este artículo explora la relación entre la filosofía del límite de Eugenio Trías y el sufismo de Ibn ʿArabī. En primer lugar, pretende explicar la función de la filosofía de la religión en el sistema triasiano y por qué el maestro andalusí ocupa un lugar privilegiado en ella. Segundo, se ocupa de algunos aspectos esenciales de la doctrina akbarí que la filosofía del límite obtura, como la declaración de la unidad del Ser (tawḥīd), la conjugación de lo exotérico y lo (...) esotérico, la superación de la propia creencia, el camino de la servidumbre (ʿubūdiyya), el tránsito de la pasión súbita de amor (hawā) al amor espiritual (ḥubb), la caballería espiritual (futuwwa) y la morada de la no-morada (maqām lā maqām), los cuales comparten un nexo común: el trascendimiento de lo egoico y el interés en el otro en tanto otro. Finalmente, se defenderá que la obturación triasiana se debe tanto al influjo de Henry Corbin, como sobre todo, a las propias limitaciones de su proyecto filosófico, para el que el Ibn ʿArabī ausente constituye una suerte de sombra. (shrink)

A widespread view in philosophy claims that inner speech is closely tied to human metacognitive capacities. This so-called format view of inner speech considers that talking to oneself allows humans to gain access to their own mental states by forming metarepresentation states through the rehearsal of inner utterances (section 2). The aim of this paper is to present two problems to this view (section 3) and offer an alternative view to the connection between inner speech and metacognition (section 4). According (...) to this alternative, inner speech (meta)cognitive functions derivate from the set of commitments we mobilize in our communicative exchanges. After presenting this commitment-based approach, I address two possible objections (section 5). (shrink)

[español] En primer lugar, el texto ofrece un acercamiento al papel que amor y nostalgia cumplen en la poesía de Emilio Prados, así como a su íntimo nexo con la muerte como aniquilación mística. Como herramienta interpetativa, recurriré a la razón poética de María Zambrano, autora profundamente emparentada, vital y teóricamente, con la poesía pradiana. Este enfoque permitirá una visión de conjunto sobre la obra del poeta español y en segundo lugar, trazar una comparativa con el saudosismo de Teixeira de (...) Pascoaes. Así, indicaré las numerosas coincidencias que existen entre ambos y me detendré en la cuestión de la muerte mística, ámbito más problemático, donde sin embargo, puede apreciarse una comunión de espíritu entre el español y el portugués. ****************** [english] Firstly, the text offers an approach to the function of love and nostalgia in the poetry of Emilio Prados, as much as its intimate connection with death as mystical annihilation. As interpretive tool, I will use the poetic reason of María Zambrano, an author deeply linked, vital and theoretically, with pradian poetry. This focus will provide an overall view of Prado's work and the possibility of a comparison with Teixeira de Pascoaes's saudosism. Thus, I will point same coincidences between them and I will consider the question of mystical death. This sphere, although it is problematic, can show some kind of community of spirit between both. (shrink)

Today, many philosophers write on topics of contemporary interest, such as emerging technologies, scientific advancements, or major political events. However, many of these reflections, while philosophically valuable, fail to contribute to those who may benefit the most from them. In this article, we discuss our own experience of engaging with nursing researchers and practicing nurses. By drawing on the field of philosophical phenomenology, we intervene in a longstanding debate over the meaning of “empathy” in nursing, which has important implications for (...) nursing research, training, and practice. However, our intention is not only to introduce and discuss this philosophical intervention. Rather, we present this intervention as a model for how philosophers might successfully engage with the field of nursing, and perhaps with other fields as well, with the aim of effecting positive change in research or practice. The article proceeds in five parts. First, we introduce the problem of conceptual clarity in nursing and explain why many nursing concepts are still in need of refinement. Second, we discuss the origins of the concept of empathy in nursing and outline the challenges associated with borrowing theory from other fields. Third, we explain how nurses tend to conceptualize empathy today, drawing upon the psychological distinction between cognitive and emotional empathy. Fourth, we discuss our intervention in this debate and explain how we attempt to resolve existing conceptual confusions by developing the concept of empathy from the ground up. Fifth, we conclude by briefly reflecting upon some of the challenges of interdisciplinary engagement and providing some recommendations based upon our own experience. (shrink)

Some students who possess the same cognitive skill set as their counterparts but who neither speak nor write English fluently have to contend with an unnecessary barrier to academic success. While an administrative top-down approach has been in progress for many years to address this issue, enhancement of student performance begins in the classroom. Thus, we argue that instructors ought to implement a more organic bottom-up approach. If it is possible for instructors to make class content available in other languages, (...) such as Spanish, without thereby compromising something of comparable pedagogical value, then they ought to do so. In fact, we provide here Anselm’s Ontological Argument rendered in Spanish to show how, when translated, it provides native Spanish speakers with greater accessibility to difficult material. Then, we consider the possible beneficial implications of doing so for university students. (shrink)

The application of Artificial Intelligence (AI) in healthcare and epidemiology undoubtedly has many benefits for the population. However, due to its environmental impact, the use of AI can produce social inequalities and long-term environmental damages that may not be thoroughly contemplated. In this paper, we propose to consider the impacts of AI applications in medical care from the One Health paradigm and long-term global health. From health and environmental justice, rather than settling for a short and fleeting green honeymoon between (...) health and sustainability caused by AI, it should aim for a lasting marriage. To this end, we conclude by proposing that, in the upcoming years, it could be valuable and necessary to promote more interconnected health, call for environmental cost transparency, and increase green responsibility. (shrink)

To cope with the intersubjective and communicative deficiencies of Heidegger's Analytics of Existence, Hans-Georg Gadamer developed a theory of language whose nature is at one time phenomenological and ontological. Inspired by Plato's dialectics and Aristotle's ethical and rhetorical works, Gadamer sees human linguistic capabilities as the defining trait of all that is human. Language lives in conversation, dialogically structuring all social and cultural relations. Language is the ambit in which human beings and their historical world take place. In Gadamer's thought, (...) logos replaces being as the ontological support. In such a way, Gadamer's hermeneutical philosophy seeks to fill the void opened by the 20th Century deconstruction of Metaphysics. (shrink)

The Modern concept of truth, which subjects truth to certainty, broke the harmonious relation between reality and truth, that prevailed in Ancient and Medieval Philosophy. Hans-Georg Gadamer thinks that the main task of contemporary Philosophy is to recover the original harmony of being and knowledge. To shed light on the nature of this problem, we expound the metaphysical-theological foundation of truth, which is at the roots of Aristotelian and Thomistic Philosophies. Specifically, we analyze here the relation between being, truth and (...) logos in the Aristotelian treatise Perì Hermeneías, and in its Thomistic commentary. (shrink)

One can observe that modern man already is in a society where achievement becomes the main, even sole, goal. Neoliberalism highly influenced people to see themselves as subjects of achievement. The society becomes the one that dictates the activities of man, leaving him without freedom. It is observed that in today’s world, man submits himself easily to the demands of the particular situation without even thinking. In this paper, we look at the ways of life, namely, Vita Contemplativa and Vita (...) Activa, as means towards liberation from the achievement society. The relevance of Vita Activa is acknowledged as a reminder of our true selves as homo faber, but still looks upon the primacy of Vita Con- templativa. Contemplation and these ideals both feature prominently in the ideas of the contemporary philosopher, Byung-Chul Han, and the Christian thinker St. Thomas Aquinas. This paper shows an approach towards revaluing contemplation, especially as actualized in prayer. The value of taking time to rest and pausing for a while so as to contemplate and encounter the Divine amidst the ever-rising reality of the busy contemporary world is appreciated once more. (shrink)

In his work Why I Am Not a Christian and Other Essays on Religion and Related Subjects, Bertrand Russell attempts to demonstrate the nonexistence of God. In this work we will address the analysis of the consistency of his arguments on the existence of God and the First Cause, using the AV (Acceptability-Inferential Validity) scheme in a philosophical-argumentative study of them, to reveal their weaknesses, and we will propose a more solid type of argumentation and its corresponding counterargument.

In this article, we develop a new approach to integrating philosophical phenomenology with qualitative research. The approach uses phenomenology’s concepts, namely existentials, rather than methods such as the epoché or reductions. We here introduce the approach to both philosophers and qualitative researchers, as we believe that these studies are best conducted through interdisciplinary collaboration. In section 1, we review the debate over phenomenology’s role in qualitative research and argue that qualitative theorists have not taken full advantage of what philosophical phenomenology (...) has to offer, thus motivating the need for new approaches. In section 2, we introduce our alternative approach, which we call Phenomenologically Grounded Qualitative Research (PGQR). Drawing parallels with phenomenology’s applications in the cognitive sciences, we explain how phenomenological grounding can be used to conceptually front-load a qualitative study, establishing an explicit focus on one or more structures of human existence, or of our being in the world. In section 3, we illustrate this approach with an example of a qualitative study carried out by one of the authors: a study of the existential impact of early parental bereavement. In section 4, we clarify the kind of knowledge that phenomenologically grounded studies generate and how it may be integrated with existing approaches. (shrink)

G.W.F. Hegel argues that a philosophy of history should engender comprehension of evil in the world. And yet some commentators have charged his philosophy with transcending mere explication by justifying the existence of these evils. In defense of his words, Hegel famously characterizes evil as a modal mismatch; namely, as the incompatibility between what is given and what ought to be the case. Unfortunately, some readers of Hegel’s grand narrative either continue to struggle with or overlook this fine distinction. Against (...) such readings, I organize my paper into three sections that speak directly to these concerns. In §1, against the concern that Hegel’s view of the “actual world” justifies suffering, it is shown that his philosophy does not endorse the merely extant world, which is a whole world apart from the actual world. In §2, I articulate the premises of Hegel’s Doppelsatz to argue that the famous slogan is not, as some commentators take it, an endorsement of “things as they are.” And in §3, I expose a category error that mistakes an epistemological claim made by Hegel about contingency as a metaphysical assertion in support of evil. Ultimately, I argue that Hegel views evil as neither actual nor necessary nor justified. (shrink)

El presente artículo trata la presentación que Henry Corbin hace del sufismo de Ibn ' Arabī. Pretende mostrar cómo el proyecto filosófico del pensador francés (atravesado de protestantismo, heideggerianismo y fenomenología) produce una obturación de la doctrina akbarí, que denota cierta falta de amor o desinterésen la alteridad en tanto alteridad. El itinerario constará de cinco pasos. Primero, nos acercaremos a los años de formación de Corbin. Segundo, presentaremo salgunos puntos esenciales de su obra más célebre, La imaginación creadora en (...) el sufismo de Ibn ‘Arabî. Tercero, se mostrarán aquellos aspectos de la doctrinade Ibn ' Arabī allí obturados. Cuarto, expondremos algunas conclusiones a partir de estas ausencias. Quinto, a modo de epílogo, y ya en el ámbito de la filosofía latinoamericana, ofreceremos una mirada al proyecto de la transmodernidad de Enrique Dussel, desde el paradigma del amor akbarí. (shrink)

In his influential work on Kant and history, Yirmiyahu Yovel identifies a problem which he terms ‘the historical antinomy.’ The problem states that no possible mediation can take place between the atemporal realm of pure reason and the empirical realm of human history. In this paper, I aim to bridge this gap based on a two-aspect reading of the faculty of reason, and then proceed to show reason’s ability to apply transcendental ideas on empirical history for the sake of grasping (...) a rational idea of history in a single, mediated process. (shrink)

Miguel de Unamuno’s theory of tragic sentiment is central to understanding his unique contributions to religious existential thought, which centers on the production of perhaps the most unavoidable and distinctive kind of human feeling. His theory is rightly attributed with being influenced by the gestational thought of, inter alios, Schopenhauer, Kierkegaard, and Nietzsche, but within these pages I should like to suggest a peculiar kinship between seemingly strange bedfellows, namely, between Unamuno and Immanuel Kant. Although the relationship between Unamuno and (...) Kant is conflicted, ranging from clear indications of influence to expressions of antipathy, there has been relatively little comparative research done on these two thinkers. Moreover, this scant literature has mainly explored connections between Unamuno’s existential thought and Kant’s first two Critiques. In these works, however, feelings are regarded as inclinations and thus receive no serious consideration. In what follows, I therefore juxtapose Unamuno’s analysis of tragic feeling in The Tragic Sense of Life with Kant’s discussion of the feelings of beauty and the sublime in the Critique of Judgment. (shrink)

Alasdair MacIntyre’s work in ethics follows in the footsteps of twentieth century efforts to put the ideals of Enlightenment and modernity on trial, and his book After Virtue diagnoses a wide-spread malaise in contemporary moral discourse. As a corrective to this condition, MacIntyre offers a remedy along Aristotelian-Thomistic lines. He specifically conceives of a recovery of these lines that would allow for a common ground in moral debates which would reveal the normative and teleological character of the human good. However, (...) within these pages, I argue that MacIntyre underestimates how his moral corrective is actually a re-inscription of the Enlightenment project, and thus equally doomed to failure. I do this by sketching out three different lines. First, I present MacIntyre’s appraisal of modern moral discourse, which has long since abandoned a reliance on Aristotelian principles of ethics. Second, I outline an informative disjunction MacIntyre sets up between having to choose between a Nietzschean or an Aristotelian model of ethical action. Last, I argue that MacIntyre’s own choice, simultaneously based on, but also diverging from, Aristotle fails because his revamped account of the virtue formation so necessary for modern human flourishing leaves open a space for its development according to contingent histories and traditions, which implies an attenuated account of the virtue ethics he seeks to recover, and vindicates, rather than condemns, the Enlightenment’s attempt to liberate moral theories from its strict teleological forbears. (shrink)

El artículo explora algunos de los principales rasgos políticos de la época globalizada y defiende la necesidad de entidades políticas representativas que superen el marco del Estado nación. A continuación se pregunta bajo qué presupuestos ético-políticos podría defenderse un modelo político-jurídico global para un mundo axiológicamente diverso y qué concepciones políticas y valores podrían proponerse como referente normativo para una gobernanza global cuya meta habría de ser el ejercicio legítimo del poder. Teniendo en cuenta las dificultades de tal empresa, se (...) presentan posibles estrategias y razones que invitan a considerar que la posibilidad de un acuerdo global no es del todo implausible. (shrink)

El presente trabajo analiza el concepto de ciudadanía y algunas de sus implicaciones en el marco de las democracias occidentales actuales. Partiendo de la premisa de que ser ciudadano supone una determinada relación con un Estado, se revisan algunas de las fundamentaciones clásicas del concepto y se concluye que lo relevante es la variedad de derechos sustantivos que el Estado reconoce a sus sujetos políticos. La esencia de ser ciudadano se desvela revisando el repertorio de derechos a los que su (...) estatuto jurídico permite acceder. Se reflexiona desde ese punto de partida sobre el momento actual, advirtiendo que la pérdida de peso político de los Estados merma derechos ciudadanos y provoca la desafección hacia la política tradicional creando nuevas formas de participación política, cuyos riesgos y virtualidades son destacados. Finalmente, se señala la necesidad de generar estructuras de poder en las que los ciudadanos tengan la posibilidad de ejercer sus derechos políticos y cómo dicha pretensión está ligada al ideal del ciudadano cosmopolita y a instituciones internacionales que den cabida a la diversidad cultural. Se concluye apuntando el papel decisivo que juega la reflexión ética en el reconocimiento de valores mínimos que permitan alcanzar acuerdos que se traduzcan en derechos universalizables. (shrink)

I. EXECUTIVE SUMMARY The MRCT Center Post-trial Responsibilities: Continued Access to an Investigational Medicine Framework outlines a case-based, principled, stakeholder approach to evaluate and guide ethical responsibilities to provide continued access to an investigational medicine at the conclusion of a patient’s participation in a clinical trial. The Post-trial Responsibilities (PTR) Framework includes this Guidance Document as well as the accompanying Toolkit. A 41-member international multi-stakeholder Workgroup convened by the Multi-Regional Clinical Trials Center of Brigham and Women’s Hospital and Harvard University (...) (MRCT Center) developed this Guidance and Toolkit. Project Motivation A number of international organizations have discussed the responsibilities stakeholders have to provide continued access to investigational medicines. The World Medical Association, for example, addressed post-trial access to medicines in Paragraph 34 of the Declaration of Helsinki (WMA, 2013): “In advance of a clinical trial, sponsors, researchers and host country governments should make provisions for post-trial access for all participants who still need an intervention identified as beneficial in the trial. This information must also be disclosed to participants during the informed consent process.” This paragraph and other international guidance documents converge on several consensus points: • Post-trial access (hereafter referred to as “continued access” in this Framework [for terminology clarification – see definitions]) is the responsibility of sponsors, researchers, and host country governments; • The plan for continued access should be determined before the trial begins, and before any individual gives their informed consent; • The protocol should delineate continued access plans; and • The plan should be transparent to potential participants and explained during the informed consent process. -/- However, there is no guidance on how to fulfill these responsibilities (i.e., linking specific responsibilities with specific stakeholders, conditions, and duration). To fill this gap, the MRCT Center convened a working group in September of 2014 to develop a framework to guide stakeholders with identified responsibilities. This resultant Framework sets forth applicable principles, approaches, recommendations and ethical rationales for PTR regarding continued access to investigational medicines for research participants. (shrink)

En el presente artículo pretendo mostrar a través de un análisis de mi propiotrabajo práctico, que aproximaciones en el trabajo de la consultoría filosófica tan distintas como las de Ran Lahav, Oscar Brenifier y Ora Gruengard no son en realidad tan incompatibles como ellos mismos consideran que son. Para ello comentaré extractos de una sesión de consultoría filosófica mía filmada hace un tiempo atrás, indicando las coincidencias con estos filósofos, que motivaron o inspiraron algunos de los pasos que llevé a (...) cabo en esta sesión. Asimismo trataré de absolver algunas de las posibles objeciones alas comparaciones propuestas. Mi propósito entonces es mostrar en base aun ejemplo práctico, cómo las reflexiones y discusiones sobre los diferentes aspectos de la consultoría filosófica de filósofos prácticos de diferentes aproximaciones, pueden servir para enriquecer la práctica filosófica y abrir nuevas perspectivas para su desarrollo, en vez de usarse para excluirse mutuamente. In this paper I mean to show, through an analysis of my own practical work that approaches of philosophical counseling as different as those of Ran Lahav, Oscar Brenifier and Ora Gruengard are not really that incompatible as they themselves consider them to be. To show this I am going to comment a videotaped session of philosophical counseling that I made to a counselee some time ago and I will show the coincidences with these philosophers, who motivated or inspired some of the steps I took. I also will try to respond to some of the possible objections to the comparisons that I am proposing. My purpose is to show through a practical example, how the reflections and discussions of different aspects of philosophical counseling of philosophical counselors with different approaches can help to enrich philosophical practice and open up new perspectives for its development, instead of excluding each other. (shrink)

The aim of this paper was to present ongoing research on the social representations relating to ritalin in Brazil between 1998 and 2008. Over this period, there was a considerable increase in ritalin usage and expansion of its use to purposes other than therapeutic use. Ritalin has been used not only for treating attention disorders, but also to enhance cognitive functions in healthy individuals. The research has developed through two fields of investigation with different methodologies. In the first field, Brazilian (...) scientific and popular publications have been investigated, with analysis on the arguments justifying ritalin usage and how scientific results are disseminated to the lay public in large-circulation newspapers. In the second field, focus groups have been used to explore the social representations that university students, students' parents and healthcare professionals have in relation to the use of ritalin for enhancing cognitive performance. -/- . (shrink)

El propósito de este artículo es explorar la respuesta editorial de las revistas ante artículos de investigación que puedan contener errores metodológicos o ser casos de fraude. 17.244 artículos comentados en PubPeer, una web de revisión post-publicación, fueron procesados y clasificados de acuerdo a diferentes errores y categorías de fraude. Luego, la respuesta editorial (i.e., notas editoriales) a estas publicaciones fueron extraídas de PubPeer, Retraction Watch and PubMed para obtener la imagen más amplia. Los resultados muestran que solo 21,5% de (...) los artículos que merecen una nota editorial (i.e., errores honestos, fallos metodológicos, fraude en la publicación, manipulación) fueron corregidos por la revista. Este porcentaje podría subir a 34% para las publicaciones de 2019. Esta respuesta es muy diferente entre revistas, pero similar entre disciplinas. Otro resultado interesante es que las revistas de alto impacto sufren más de manipulación de imágenes, mientras que el fraude en la publicación es más frecuente en revistas de bajo impacto. El estudio concluye con la observación de que las revistas deben mejorar su respuesta a artículos problemáticos. (shrink)

Este capítulo examina una posible preocupación filosófica especializada por la técnica en la práctica filosófica colombiana. Se argumenta, según las fuentes consultadas: una génesis, un desarrollo; con unas rupturas, continuidades y una consolidación reciente de una comunidad académica en el asunto. Este hecho cultural se registra en un corpus documental compuesto por artículos de revistas especializadas de filosofía, obras de filósofos colombianos, memorias de congresos nacionales de filosofía en los que registran coloquios y ponencias en esta materia, en los currículos (...) de los programas de filosofía, tanto en pregrado como posgrado, en los que aparecen cátedras en filosofía de la técnica o tecnologías, y proyectos de investigación con tesis en esta especialidad. Estas y otras prácticas académicas permiten concluir de la existencia de una discusión filosófica de la técnica; similar a lo que sucede en otros países de Iberoamérica y a nivel mundial. Para desglosar tal conjetura en este apartado se precisa cómo surge la deliberación de la técnica en la tradición filosófica. Luego, se examina cómo emerge el tema en el contexto filosófico colombiano, y puntualiza la obra de Danilo Cruz Vélez en torno a una filosofía de la técnica. Finalmente, se llegará a unas conclusiones parciales que demuestren los aportes de la comunidad filosófica colombiana en dicha temática. La demostración de la hipótesis se sustenta teórica y metodológicamente con dos criterios: uno hermenéutico, con técnicas de interpretación filológica, histórica, filosófica y otro bibliométrico, los cuales permiten una reconstrucción, síntesis, análisis e interpretación de las deliberaciones del tema, desde 1964 al 2018. (shrink)

Las máquinas aceleradas de Turing (ATMs) son dispositivos capaces de ejecutar súper-tareas. Sin embargo, el simple ejercicio de definirlas ha generado varias paradojas. En el presente artículo se definirán las nociones de súper-tarea y ATM de manera exhaustiva y se aclarará qué debe entenderse en un contexto lógico-formal cuando se pregunta por la existencia de un objeto. A partir de la distinción entre posibilidades lógicas y físicas se disolverán las paradojas y se concluirá que las ATMs son posibles y existen (...) como objetos abstractos. (shrink)

This paper is based on a criterion recently proposed by Richard Fumerton for demarcating philosophy of mind and cognitive science. I suggest to extend it to a demarcation criterion between philosophy and science in general, and put it in the context of the historical changes of boundaries between the philosophical and the scientifi c fi eld. I point to a number of philosophical claims and approaches that have been made utterly obsolete by the advancement of science, and conjecture that a (...) similar thing may happen in the future with today’s philosophy of mind: under the supposition that cognitive science manages to progress very successfully in a certain direction, our concepts for mental states could change, and the type of philosophical interest we put in them, thus reshaping thewhole debate on the subject. (shrink)

This paper contains five observations concerning the intended meaning of the intuitionistic logical constants: (1) if the explanations of this meaning are to be based on a non-decidable concept, that concept should not be that of `proof"; (2) Kreisel"s explanations using extra clauses can be significantly simplified; (3) the impredicativity of the definition of → can be easily and safely ameliorated; (4) the definition of → in terms of `proofs from premises" results in a loss of the inductive character of (...) the definitions of ∨ and ∃ and (5) the same occurs with the definition of ∀ in terms of `proofs with free variables". (shrink)

This introduction to the Journal of Business Research special issue on anti-consumption briefly defines and highlights the importance of anticonsumption research, provides an overview of the latest studies in the area, and suggests an agenda for future research on anti-consumption.

In this essay I address the question, “What is the subject matter of phenomenological research?” I argue that in spite of the increasing popularity of phenomenology, the answers to this question have been brief and cursory. As a result, contemporary phenomenologists lack a clear framework within which to articulate the aims and results of their research, and cannot easily engage each other in constructive and critical discourse. Examining the literature on phenomenology’s identity, I show how the question of phenomenology’s subject (...) matter has been systematically neglected. It has been overshadowed by an unending concern with phenomenology’s methodological identity. However, an examination of recent contributions to this literature reveals that a concern with articulating phenomenology’s subject matter has gradually increased, although such articulations remain preliminary. In light of this, I delineate, define, and illustrate three layers of phenomenological research, which I term “existentials,” “modes,” and “prejudices.” While the delineation of these layers is drawn primarily from classical phenomenological texts, they are defined and illustrated through the use of more contemporary literature. Following the articulation of this subject matter, I briefly consider some of the debates—both foundational and applied—that can be facilitated by the adoption of this framework. (shrink)

Empathy is a topic of continuous debate in the nursing literature. Many argue that empathy is indispensable to effective nursing practice. Yet others argue that nurses should rather rely on sympathy, compassion, or consolation. However, a more troubling disagreement underlies these debates: There’s no consensus on how to define empathy. This lack of consensus is the primary obstacle to a constructive debate over the role and import of empathy in nursing practice. The solution to this problem seems obvious: Nurses need (...) to reach a consensus on the meaning and definition of empathy. But this is easier said than done. Concept analyses, for instance, reveal a profound ambiguity and heterogeneity of the concept of empathy across the nursing literature. Since the term “empathy” is used to refer to a range of perceptual, cognitive, emotional, and behavioral phenomena, the presence of a conceptual ambiguity and heterogeneity is hardly surprising. Our proposal is simple. To move forward, we need to return to the basics. We should develop the concept from the ground up. That is, we should begin by identifying and describing the most fundamental form of empathic experience. Once we identify the most fundamental form of empathy, we will be able to distinguish among the more derivative experiences and behaviors that are addressed by the same name and, ideally, determine the place of these phenomena in the field of nursing. The aim of this article is, consequently, to lay the groundwork for a more coherent concept of empathy and thereby for a more fruitful debate over the role of empathy in nursing. In Part 1, we outline the history of the concept of empathy within nursing, explain why nurses are sometimes warry of adapting concepts from other disciplines, and argue that nurses should distinguish between adapting concepts from applied disciplines and from more theoretical disciplines. In Part 2, we show that the distinction between emotional and cognitive empathy—borrowed from theoretical psychology—has been a major factor in nurses’ negative attitudes toward emotional empathy. We argue, however, that both concepts fail to capture the most fundamental form of empathy. In Part 3, we draw on and present some of the seminal studies of empathy that can be found in the work of phenomenological philosophers including Max Scheler, Edmund Husserl, and Edith Stein. In Part 4, we outline how their understanding of empathy may facilitate current debates about empathy’s role in nursing. (shrink)

Political fact-checkers evaluate the truthfulness of politicians’ claims. This paper contributes to an emerging scholarly debate on whether fact-checkers treat political parties differently in a systematic manner depending on their ideology (bias). We first examine the available approaches to analyze bias and then present a new approach in two steps. First, we propose a logistic regression model to analyze the outcomes of fact-checks and calculate how likely each political party will obtain a truth score. We test our model with a (...) sample of fact-checks from Newtral, a major Spanish fact-checker. Our model would signal bias under two assumptions: a) all political parties are on average equally accurate in their statements; b) the verification method gives precise instructions and is implemented systematically. We investigate this second assumption with a series of interviews with Newtral fact-checkers. We show that standard verification protocols are so loosely implemented that fact-checks reflect a set of journalistic decisions, rather than a bias in the statistical sense. We call for a more rigorous definition of verification methods as a pre-requisite for an unbiased assessment of politician’s claims. (shrink)

The purpose of this chapter is to determine what is to remember something, as opposed to imagining it, perceiving it, or introspecting it. What does it take for a mental state to qualify as remembering, or having a memory of, something? The main issue to be addressed is therefore a metaphysical one. It is the issue of determining which features those mental states which qualify as memories typically enjoy, and those states which do not qualify as such typically lack. In (...) sections 2 and 3, I will discuss the two main existing conceptions of the conditions that a mental state must satisfy to count as an episode of remembering. The first of these approaches is backward-looking. It puts forward conditions that strictly concern the aetiology of the mental state. I will argue that the conditions offered by the backward-looking approach are both too strong and too weak: They rule out mental states which, intuitively, count as memories while including mental states which, intuitively, do not qualify as memories. The second approach is forward-looking. It puts forward conditions that only concern the use that the subject makes of the mental state while forming beliefs about their own life. I will argue that the conditions proposed by the forward-looking approach are both too weak and too strong as well. However, the discussion of the two approaches will allow us to extract some helpful lessons on the constraints that any proposal about the nature of remembering should respect. An alternative approach aimed at incorporating those lessons will be offered in section 4 by drawing on the literature on functionalism. In section 5, I will argue that this approach can, on the one hand, accommodate as memories those mental states which indicate that the backward-looking approach and the forward-looking approach are too strict while, on the other hand, excluding those mental states which suggest that the two alternative approaches are too permissive. Accordingly, I will conclude that construing memory along functionalist lines is a satisfactory approach to the nature of remembering. (shrink)

Contemporary psychiatry finds itself in the midst of a crisis of classification. The developments begun in the 1980s—with the third edition of the Diagnostic and Statistical Manual of Mental Disorders —successfully increased inter-rater reliability. However, these developments have done little to increase the predictive validity of our categories of disorder. A diagnosis based on DSM categories and criteria often fails to accurately anticipate course of illness or treatment response. In addition, there is little evidence that the DSM categories link up (...) with genetic findings, and even less evidence that they... (shrink)

El propósito del trabajo consistirá en explicar las relaciones del pensamiento de Nietzsche con la metafísica occidental, así como las razones por las que éste podría ser considerado como “el último metafísico”, según la interpretación de Heidegger, de acuerdo con su idea de la Voluntad de poder (Wille zur Macht). Se explicará cómo su pensamiento implicaría un acabamiento o culminación, en tanto llevaría hasta el extremo el pensamiento del ente en cuanto tal, pero, a la vez, se mantendría aún dentro (...) de los confines de la metafísica, de acuerdo con la tesis heideggeriana. Esta tesis será examinada a la luz del pensar de otro intérprete de Nietzsche y Heidegger: el filósofo italiano Gianni Vattimo, a fin de ver lo cierto en ella, y si acaso Heidegger hizo una justa valoración del pensamiento nietzscheano. En relación con esto, profundizaremos en la oposición, en particular, de Vattimo a la interpretación heideggeriana de Nietzsche, quien argumenta que en la filosofía de Nietzsche es posible hallar elementos de real superación de la metafísica, y que incluso ésta podría augurar un pensar post-metafísico. Finalmente, me centraré en la respuesta que presenta Heidegger frente al problema, la cual propone “un nuevo inicio” del pensar, para el cual habrían de confluir el “evento apropiador” o Ereignis con las determinaciones de erigir fundamento sobre el abismo [Ab-grund]. (shrink)

Abstract: This paper analyzes some influential ideas in virtue ethics. Alasdair MacIntyre, in his work After Virtue, and Elizabeth Anscombe, in his controversial essay “Modern Moral Philosophy”, brought fresh ideas into moral philosophy of their time changing views on contemporary morality. They strongly influenced moral philosophers who then followed their ideas. The two philosophers criticized contemporary moral philosophies such as emotivism, utilitarianism, deontology. Elizabeth Anscombe criticized also the use of the concepts of duty and moral obligation in the absence of (...) God as the context God had no place. For solving the quests of modern morality, both MacIntyre and Anscombe proposed that the only solution was the returning to ancient Aristotelian virtues. (shrink)

Memories are mental states with a number of interesting features. One of those features seems to be their having an intentional object. After all, we commonly say that memories are about things, and that a subject represents the world in a certain way by virtue of remembering something. It is unclear, however, what sorts of entities constitute the intentional objects of memory. In particular, it is not clear whether those are mind-independent entities in the world or whether they are mental (...) entities of some kind. The purpose of this chapter is to map the different positions on this issue, and to highlight the virtues and difficulties for each of the options. In Section 2, I will specify the question of what the intentional objects of memory are by clarifying the relevant notions of memory and intentional object. In Section 3, I will motivate the significance of identifying the intentional objects of memory by exploring the relations between, on the one hand, the intentionality of memory and, on the other hand, the phenomenology and the epistemology of memory. In Section 4, I will consider two natural candidates for being the intentional objects of memory, namely, worldly entities and mental entities, and I will raise some concerns for each of the two candidates. A promising alternative will emerge, in Section 5, as preserving the virtues of the two original candidates while avoiding their difficulties. The alternative will concern a certain combination of worldly and mental entities; a combination that involves both causal and truth-making relations. I will conclude by sketching how the alternative candidate can shed some light on the phenomenological and epistemological issues raised in the third section. (shrink)

Aristotle defined the ethical and intellectual virtues which are recognized even nowadays as fundamental. Contemporary virtue ethics still takes into account Aristotelian virtues. The modern moral philosophers have tried to find new ethical values in a society in which religions are in decline and the old values lost their meaning. The starting point of their research has been Aristotle’s “Nicomachean Ethics” which has remained the most important work in ethics influencing the philosophical thinking until nowadays. This paper seeks to explain (...) the actual importance of the cardinal Aristotelian virtues and how they are seen today. Keywords: virtue; reason; wisdom; moral virtues; intellectual virtues. (shrink)