This book is the result of a collective research effort performed during many years in both Sweden and Spain. It is the result of attempting to develop a new field of research that could we denominate «human act informatics.» The goal has been to use the technologies of information to the study of the human act in general, including embodied acts and disembodied acts. The book presents a theory of the quantification of the informational value of human acts as order, (...) opposing the living order against entropy. We present acting as a set of decisions and choices aimed to create order and to impose Modernity. Karl Popper’s frequency theory of probability is applied to characterize human acts regarding their degree of freedom and to set up a scale of order in human decisions. The traditional theory of economics and social science characterize the human act as rational, utilitarian and ethical. Our results emphasize that the unique significance of an act lies in its capacity to generate order. An adequate methodology is then presented to defend such hypothesis according to which, the rationality respective irrationality of acting, is in fact only a function of the act’s organizational capacity. From this perspective, it has been necessary to define «order» respective «disorder» as operative concepts that allowed the comparison of the organizational differences generated by each kind of act. According to the presented conclusions, the spontaneity of living, as unconscious thinking, dreaming, loving, etc. and the mainstream of the human acts, are utilitarian, but in an irrational way; they are rooted in unconscious drifts and therefore must be considered irrational-utility acts. (shrink)

The traditional presentation about historical time-passing consists in a linear succession of facts in which some aspects of the lifeworld evolve from others in anirreversible manner. The presentation of change is connected to the presentation of gradual or revolutionary linear changes that areirrevocable. I believe that this presentation could be considered correct for living organisms, but does not take account of some important aspects of demonstrative presentations about artefacts and technologies. For example, we can ontologically assume that “hammer-beating” evolved from (...) “stone-beating”. In this sense, the “hammer-beating-time” could be considered contemporary-time and the “stone-beating-time” could be considered past-time. However, we still beat things with stones and stone-like artefacts. The technology of the stone-beating is still been used. That means that relationship between the stone and the hammer cannot be seen as “evolutive” in the same sense that organisms “evolve” from each other. We must assume then, that the stone and the hammer must be interchangeable technologies which do not overshadow each other. This family of technologies and artefacts are contemporary to each other. Time-passing metaphors must then be substituted with metaphors of a “technological instability” that can be associated to a foundational cultural explosion. (shrink)

There are many possible definitions of “technology” and I will discuss some of these in this book. However, in this introduction let me use a definition of Svante Lindqvist who defines technology very intuitively as “those activities, directed towards the satisfaction of human wants, which produce change in the material world.” He says also “the distinction between human “wants” and more limited human “needs” is crucial, for we do not use technology only to satisfy our essential material requirements.” Consequently, from (...) this perspective, a technology that is “broken” could be defined as those activities, directed towards the satisfaction of human wants that are intended to produce changes in the material world that either do not manage to satisfy these wants or do not produce changes in the material world, or both. This is the third edition, updated October 2015. (shrink)

This book studies the technognomies of memory in scripto as in texts, lists, dictionaries and databases and less the technognomies of memory in vivo (as in remembering). There are of course some relations between these two kinds of memories, being memory-in-scripto a development parallel to the development of written language. We notice that the historical presentation is built upon both forms of memory. We notice that the historical explanation is tied to the concrete experience of persons belonging to a culture. (...) In the history of memory then, it is necessary to distinguish two important aspects, the development of spoken memory and the development of written memory. The essential characteristic of written memory is its muteness. Muteness is also associated to spatiality and to stability. On the other hand, audial presentations are inseparable of the notions of movement and time passing. According to Don Ihde the spheres of the invisible and the silent, limit the spheres of the visual and the audial. These two spheres overlap partially in visual presentations that also are audial presentations; however, their natural being is to be independent from each other. [Ihde, Don. Listening and Voice. Phenomenologies of Sound; State University Press; 2007; p. 50-51.] In our time, which is also the time of the globalization and digitalization of culture, a new philosophical paradigm is going on characterized by the fragmentation of experience. This fragmentation does not allow an overview of the totality of a field of experience, which is only possible to reduce to singular analytical moments. The fragmentation of experience is the result of a new jump of the capability to concretion. Inside this new paradigm, the world becomes multistable. The multistability of the world creates a gap between intention and implementation that distinguishes the “full” history as Natural history from the “broken” history as Cultural history. (shrink)

This book is a personal answer to the crisis of the left. The author of this text belongs to a generation habituated to live with global explanations. During our youth, the future of the world was the future of democracy and socialism. We belong to a generation of “leftist” that found in Marx and Freud, phenomenology and structuralism the most important answers that made sense of the everyday world. However, the developments of events during the last sixty years showed that (...) our confidence was ungrounded. The depreciation of the theoretical thought accelerated in direct proportion to the development of technologies, and among them the impact of the digital developments was devastating. One of the most notable consequences of the digitalization of culture was the depreciation of the Marxian thought, but also the less recognized depreciation of all kinds of political-economic thought. The collapse of the world created before the Second World War open for the end of the “grand narratives” and the enthronization of Postmodernism. The production of fragmentary explanations took over the historical perspective with an important influence on social and economic thought. After 60 years of postmodern thinking, we believe that the time of Postmodernism is over. Politicians and economists over the world cannot continue to produce results in small packages. The whole picture must be restituted. Of course it must be done incorporating the lessons of the past to avoid to make the same mistakes. Postmodernism has left behind lots of scattered modernist philosophical remnants. It left a chessboard with only few pieces to work with, and in this allegory, only as references. The philosophical schools remains, but the study of them is strictly for an education in the history of ideas. The situation is aggravating since the most important works from the 1960’s and forth, (post-structuralists) deliberately have avoided obvious identity patterns. A word in Rio de la Plata’s jargon language describes this situation, cambalache, a sort of “flea market” where everything lies higgledy-piggledy. Deconstruction and the focus on differences are vital to Postmodernism. Remaining is therefore the intersections, the contrasts, shadows, and sketches. When trying to orient in such an intellectual environment, the task reminds of patching scatterings, and building with tools of eclecticism. However, we believe that is time to reconstruct instead of deconstruct, moving back to Modernism that we will describe as Cyborgism. (shrink)

The 20th Century is the starting point for the most ambitious attempts to extrapolate human life into artificial systems. Norbert Wiener’s Cybernetics, Claude Shannon’s Information Theory, John von Neumann’s Cellular Automata, Universal Constructor to the Turing Test, Artificial Intelligence to Maturana and Varela’s Autopoietic Organization, all shared the goal of understanding in what sense humans resemble a machine. This scientific and technological movement has embraced all disciplines without exceptions, not only mathematics and physics but also biology, sociology, psychology, economics etc. (...) New terms were developed, such as “information”, “organization”, “entropy”, “communication”, “encryption”, “computation” and “algorithmics” to mention a few, all which had an enormous impact on artificial systems. Our work follows this historical track but with a reversed order of priorities. Instead of deducing a reduced group of human acts into an artificial environment, we deduce the human aspects of machines by extrapolating algorithmic methodologies into everyday life acts. The present informational theories were insufficiently powered to achieve this objective without developing a new theoretical approach. Hence, our research is directed towards an expansion of the current informational theories. (shrink)

Unlike Heidegger who reflects on the relationship between being and time, we are interested in studying the relationship between doing and time. We begin by discovering that the basis of people's doing is the starting point for any reflection on society and culture, and therefore we believe that our conclusions can be important especially for sociologists, ethnologists, political scientists, economists and psychologists. A fundamental difference between "doing" and "acting" could be that only people, not things, "do". We say "Antonio made (...) his house out of bricks to prevent the wind from blowing it down". We never refer to the "action of the wind" as a "doing". Acting, especially in "action," is erroneously associated with causation; we think, "the action of the wind on the house, is the cause of the collapse of the house." But in reality, causation is only a variant of doing. For example, in "Susanna writes a letter to Paul", Susanna is the cause of the text of the letter, but not of the reading of the letter. This is a paradigmatic example, the one that gave rise to our study. We say that the text "attracts its reader", as the poles of a magnet attract each other. From which we concluded that it is impossible to keep secrets. The importance of the study of doing in general becomes very relevant when we understand that "producing" and "consuming" are variants of doing. In Marx's work, the doing that generates social value is productive doing. But our research shows that all variants of doing generate order and all "order" generates organizational value. Note that the order of an act can be measured in "bits", which frees us from subjective measurements of the value of what we do in "money". We anticipate here that, in the following pages, we arrive at the conclusion that doing can be divided into 6 types of acts and their subgroups: the vectorial independent and hodern acts and the pendular complementary, parallel, curative and causa-dor acts. In addition, we discovered the existence of inter-acts, i.e. the "organizational resonance of the poles of a pendular act" and which includes the self-referent, bipolar, tripolar and multipole variants. This book could not have been written, without the background of the works already published and elaborated jointly, with Professor Luis de Marcos Ortega between 2018 and 2021. We refer to The Informational Foundation of the Human Act and Whispers and Shouts. The Informational Measurement of the Human Act both published by the University of Alcalá (Madrid). The texts of this book were published in weekly installments between May 2020 and December 2021, in the GaZeta portal of Guatemala. We have respected the chronological order of publication, as well as the contents of the articles. (shrink)

Existen muchas definiciones posibles de “tecnología” y discutiré algunas de estas en este libro. Sin embargo, en esta introducción, usaré una definición intuitiva de tecnología: "aquellas actividades, dirigidas hacia la satisfacción de las necesidades humanas, "que producen cambios en el mundo material". En consecuencia, desde esta perspectiva, una tecnología "rota" podría definirse como aquellas actividades, dirigidas hacia la satisfacción de los deseos humanos destinados a producir cambios en el mundo material que no logran satisfacer estos deseos o no producen cambios (...) en el mundo material, o ambos. Cualquier definición de tecnología implica el uso de términos como "actividad" y expresiones como "dirigidas hacia" que son muy difíciles de definir sin entrar en consideraciones filosóficas profundas. Veremos que una discusión filosófica será cada vez más necesaria a medida que pasemos por los diferentes aspectos de las tecnologías rotas. (shrink)

Delusions are deeply evidence-resistant. Patients with delusions are unmoved by evidence that is in direct conflict with the delusion, often responding to such evidence by offering obvious, and strange, confabulations. As a consequence, the standard view is that delusions are not evidence-responsive. This claim has been used as a key argumentative wedge in debates on the nature of delusions. Some have taken delusions to be beliefs and argued that this implies that belief is not constitutively evidence-responsive. Others hold fixed the (...) evidenceresponsiveness of belief and take this to show that delusions cannot be beliefs. Against this common assumption, I appeal to a large range of empirical evidence to argue that delusions are evidence-responsive in the sense that subjects have the capacity to respond to evidence on their delusion in rationally permissible ways. The extreme evidence-resistance of delusions is a consequence of powerful masking factors on these capacities, such as strange perceptual experiences, motivational factors, and cognitive biases. This view makes room for holding both that belief is constitutively evidence-responsive and that delusions are beliefs, and it has important implications for the study and treatment of delusions. (shrink)

In this paper, we argue that there are epistemic norms on evidence-gathering and consider consequences for how to understand epistemic normativity. Though the view that there are such norms seems intuitive, it has found surprisingly little defense. Rather, many philosophers have argued that norms on evidence-gathering can only be practical or moral. On a prominent evidentialist version of this position, epistemic norms only apply to responding to the evidence one already has. Here we challenge the orthodoxy. First, we argue that (...) there is no significant normative difference between responding to evidence you have and gathering more evidence. Second, we argue that our practices of epistemically criticizing agents for their poor evidence-gathering indicate the existence of epistemic norms on evidence-gathering. Finally, we show that our thesis has important implications for recent debates about the relationship between epistemic norms and inquiry. (shrink)

Beliefs can be resistant to evidence. Nonetheless, the orthodox view in epistemology analyzes beliefs as evidence-responsive attitudes. I address this tension by deploying analytical tools on capacities and masking to show that the cognitive science of evidence-resistance supports rather than undermines the orthodox view. In doing so, I argue for the claim that belief requires the capacity for evidence-responsiveness. More precisely, if a subject believes that p, then they have the capacity to rationally respond to evidence bearing on p. Because (...) capacities for evidence-responsiveness are fallible and may be masked, beliefs can be held in the face of counter-evidence. Indeed, I will argue that our best science of belief supports the claim that evidence-resistant beliefs result from masks on evidence-responsiveness capacities. This account of belief not only allows for resistance to evidence, but provides us with a framework for describing and explaining actual cases of evidence-resistance. (shrink)

The orthodox view in epistemology is that belief is constitutively evidence-responsive. I offer a novel argument for a version of this view, one that appeals to capacities to rationally respond to evidence. I do so by developing the Sellarsian idea that the concept of belief functions to mark the space of reasons in a non-intellectualist and naturalistic direction. The resulting view does justice to the role of belief in social interactions, joint deliberation, and rational persuasion, while including evidence-resistant beliefs and (...) animal beliefs as genuine beliefs. It has a range of further benefits: it helps us account for epistemic normativity, paves the way for better psychological models of belief revision, distinguishes beliefs from imaginings and mere acceptances, and helps us avoid noxious simplistic takes on human irrationality. (shrink)

Epistemic agents interact with evidence in different ways. This can cause trouble for mutual understanding and for our ability to rationally engage with others. Indeed, it can compromise democratic practices of deliberation. This paper explains these differences by appeal to a new notion: epistemic styles. Epistemic styles are ways of interacting with evidence that express unified sets of epistemic values, preferences, goals, and interests. The paper introduces the notion of epistemic styles and develops a systematic account of their nature. It (...) then discusses the implications of epistemic styles for central questions in epistemology, in particular, for issues surrounding rational engagement and for the debate between virtue epistemologists and epistemic situationists. (shrink)

This article comprises an up-to-date critical review of the field known as Economic Methodology or Philosophy of Economics (EM/PE). Two edited volumes (Kincaid and Ross 2021; Heilmann and Reiss 2021), a special issue of the Journal of Economic Methodology (2021), and a recent bibliometric analysis of the field (Claveau et al. 2021) constitute the basis of the review. Drawing on these sources, we identify a number of problematic trends in current EM/PE research. We claim that these trends could be interpreted (...) as two kinds of biases, namely a micro-level bias and a mainstream bias. We discuss the respective details of these biases and their normative implications for the discipline. (shrink)

Delusions are standardly defined as attitudes that are not amenable to change in light of conflicting evidence. But what evidence do people with delusion have for and against it? Do delusions really go against their total evidence? How are the answers affected by different conceptions of evidence? -/- This chapter focuses on how delusions relate to evidence. I consider what delusions-relevant evidence people with delusions have. I give some reasons to think that people typically have evidence for their delusions, and (...) that the evidence they have against them is often overstated. I draw on this discussion to consider whether delusions are evidentially supported and epistemically rational. Finally, I discuss implications for the nature of delusion, responsibility, and treatment and suggest directions for future research. Throughout, the discussion is sensitive to different conceptions of evidence and rationality in epistemology. -/- A central upshot is that what we should say about the epistemic standing of delusions depends substantively on our positions in epistemology, in particular, on the debate between internalists and externalists about evidence. If we want clarity on the epistemic standing of delusions, we need to incorporate more sophisticated tools from epistemology. (shrink)

What are the roles of scientific causal knowledge in relation to the evidential requirements of policy making? In this chapter, I review the existing approaches in philosophy of science to the policy relevance of causal knowledge. I assess the specific concerns and questions on which these philosophical accounts have focused and show how they only offer a partial perspective of the relation between causal knowledge and policy making. Most existing views are top-down approaches: they start from philosophical concerns about causation (...) and evidence, and then make general claims about (potential) policy implications, but leave the notion of “policy” unanalyzed. As an alternative, I put forward some ideas toward a bottom-up approach: one that understands policy making as a dynamic process with several stages, and that starts from concrete policy problems, to then examine how causal notions and methods can contribute in various ways to the specifics of the process of policy making. (shrink)

Commentary on Pablo Hubacher Haerle’s paper “Is OCD Epistemically Irrational?”. I argue for expanding our assessment of rationality in OCD by considering a wider range of epistemic parameters and how they fit together.

In this article, I offer a methodological analysis of the empirical research on the causal effects of trade liberalisation, and assess whether such studies can be of any use for guiding policy prescriptions in real-world economies. The analysis focuses on the mainstream economic research that has been used to support arguments in favour of trade liberalisation during the last decades. Even though there are empirical results that could be taken as valid evidence for a causal connection between free trade and (...) economic gains, none of the existing evidence licences trustworthy inferences about the policy effectiveness of trade liberalisation reforms in real-world cases. There are three aspects of the empirical literature that make it highly problematic for making reliable policy inferences: (a) the criteria used to define the notion of ‘free trade’, (b) the background assumptions embedded in the econometric techniques used for estimating causal effects, and (c) the widespread desire among academic economists to attain scientific results in terms of universally valid generalisations. The analysis exposes a worrisome mismatch between, on the one hand, the research aims and outcomes of scientific economics and, on the other, the kind of evidence that would be useful for guiding actual policy deliberations. (shrink)

Language is the repository of meaning which emerges from human experience. From this ground of experience, presuppositions affecting how a person understands him- or herself, others, and the world around him, arise. For Ricoeur, the function of language must be examined to situate better the human person as having the capacity to say something. All meaning is realized and communicated in language as discourse. Whether written or oral, discourse always offers an opening of a new perspective to anyone who can (...) read, listen, and communicate. For this reason, language is through and through hermeneutical because it is the medium through which sense and meaning are passed on, either through the event of speaking or of the written text. (shrink)

We perform an experimental investigation using a dictator game in which individuals must make a moral decision —to give or not to give an amount of money to poor people in the Third World. A questionnaire in which the subjects are asked about the reasons for their decision shows that, at least in this case, moral motivations carry a heavy weight in the decision: the majority of dictators give the money for reasons of a consequentialist nature. Based on the results (...) presented here and of other analogous experiments, we conclude that dicator behavior can be understood in terms of moral distance rather than social distance and that it systematically deviates from the egoism assumption in economic models and game theory. (shrink)

Desde la conquista española ha existido una dicotomía constante en la identidad peruana, la cual se refleja en el arte y especialmente en la literatura. Es en ella en la que existe un personaje que representa en sus obras de manera magistral los encuentros y desencuentros generados por la interacción constante de esos dos hemisferios culturales presentes en la peruanidad. Es José María Arguedas, quien no solamente retrata dicha realidad, sino que a través del indigenismo logra representar y revalorizar la (...) figura del indio y por consiguiente de lo andino, todo en el marco de la problemática constante que aqueja la búsqueda de lo que consiste ser peruano. Tomando como referencia tres importantes obras de su producción intelectual como son: “Los ríos profundos”, “El Sexto” y “El zorro de arriba y el zorro de abajo”. (shrink)

This study determined the relationship between triarchic intelligences and engagement as factors in mathematics achievement of 1148 Grade 10 students in the Division of Davao del Norte, Philippines. It also investigated the relationship among the variables utilizing a descriptive-correlational and causal-comparative research design. Modified survey questionnaires were used for triarchic intelligence and engagement scales which were validated by the panel of experts. Standardized Division Unified Test was used to measure the mathematics achievement. Mean and Pearson product moment coefficient correlation were (...) used to determine the proficiency level and the relationship between the variables while multiple linear regression was also used to derive the value and identify the predictor variable. The findings of the study showed that students did not meet the expectations on mathematics achievement; triarchic intelligences and engagement were at moderate level. Among the six indicators, only behavioral engagement was the predictor of the achievement. This indicates that the mathematics achievement of the students is best anchored on engagement. Thus, the result suggests that the more engaged the students are, the better and higher the achievement in mathematics. (shrink)

Se presenta una visión de la epistemología como lógica del pensar y se la lleva a una elaboración de la práctica clínica como una lógica del padecimiento psíquico. Esto basado en los planteamientos de Deleuze y Guattari. Para ello se toma como punto de partida la noción de los movimientos aberrantes que, leyendo la obra de Deleuze, elaboró David Lapoujade entendiéndolos como movimientos que se producen en la relación entre distintos términos heterogéneos, pero manteniendo su heterogeneidad. Esto es vinculado con (...) la invitación que hace el mismo Lapoujade a entender la obra deleuzeana como el desarrollo de lógicas irracionales, intentando pensar desde ahí una lógica de la locura y del padecimiento mental con base en, a su vez, una lógica de las obras literarias de Proust y Kafka, tal como las leen los mismos Deleuze y Guattari. En relación con ello destacamos, por un lado, cierta lógica de conjuntos abiertos y no totalizables que estos últimos autores encuentran en la obra de Proust y, por otro lado, una lógica de la contigüidad que encuentran en la obra de Kafka. Al mismo tiempo, se establecen puntos en común entre estas dos lecturas a propósito de lo esquizoide como algo que excede a la significación del discurso, así como a la normatividad de la conducta. Asimismo, en distintos puntos del escrito se extraerán las implicaciones que estos modos de pensar tienen para una práctica clínica en relación con modos de existencia subjetivos que se escapan a lo que está establecido en el campo social. De esa manera, ponemos en conjunción una aproximación epistemológica con una política. (shrink)

This work offers an analysis of all the legal and moral issues surrounding humanitarian intervention: the deaths of innocent persons and the Doctrine of Double Effect Governmental legitimacy - The Doctrine of Effective Political Control; UN Charter and evaluation of the Nicaragua ruling; The Morality of not intervening; US-led invasion of Iraq; Humanitarian intervention authorised by the UN Security Council - Iraq, Somalia, Haiti, Rwanda, and Bosnia among others highlight NATO's intervention in Kosovo; The Nicaragua Decision; and The precedents of (...) Panama, Liberia and Sierra Leone. The book's features include: a new framework based on the doctrine of double effect; basic principles of international ethics; outline of the moral argument for humanitarian intervention; explores the morality and legality of military action to end tyranny or anarchy; arguments in a much more detailed and complete fashion than in previous editions; in-depth examination of philosophy of international law; the relationship between custom and moral theory; new discussion of the question of right authority; and a full analysis of recent interventions in Kosovo and Iraq. book addresses a broad interdisciplinary audience of international lawyers, philosophers, and political scientists. In this new edition, the author responds to critics while updating the discussion in the light of the momentous events that took place at the beginning of the new millennium. (shrink)

Interest in the nature of religious and mystical experiences (henceforth RMEs) is old. Recently, this interest has shifted toward understanding the relationship between brain function and RMEs. In the first section, I introduce neurocognitive data from three experiments that strongly correlate the report of religious mystical experiences with specific neural activity. Although correlations cannot be considered as “absolute” proof, strong correlations provide us with inductive grounds for justifying the belief or nonbelief of some proposition. These data suggest that the human (...) brain plays a key role in having an RME and will provide support for the claim that our explanations for phenomena should be located in the natural world. In the next section, I explore the meaning of an RME from a Jamesian perspective and discuss the use of RMEs and the apparent design of the world as proof for God’s existence. My point is to show that the whole enterprise of using phenomena “that only God could have brought about” as the proof for God’s existence is inherently question begging and so is no proof that God exists. In the third section, I lay out in detail my assumptions for my main argument in the final section. There, I argue that belief in the supernatural is not justifiable given the data we have from contemporary science and basic rules of reasoning. (shrink)

The Golden Rule is (roughly) as follows: treat others as you would have others treat you. Philosophical reactions to it vary; it has both supporters and detractors. In any case, almost nobody who things critically about morality takes the literal version of the Golden Rule seriously, since there are just too many problems with it. To demonstrate this, I will look at a literal version of the Golden Rule espoused by John C. Maxwell, a well-known and influential motivational speaker, and (...) briefly discuss some of the obvious problems that it faces. I will then examine a more sophisticated version of the Golden Rule espoused by philosopher Harry Gensler. While able to overcome some of the problems of the literal Golden Rule, Gensler's version nevertheless shares a common difficulty with it: in both cases, the moral agent is asked to imagine themselves in the place of another. Maxwell things this is easily done, and Gensler asks for vividness and accuracy in this act of imagination. I wish to show that any version of the Golden Rule that takes seriously the need to imagine oneself in the place of another is to ask one to do the impossible, so any versions of the Golden Rule that require this should be rejected. (shrink)

En "La sensibilidad oculta" se analizan y critican los elementos de la ideología contemporánea que imposibilitan al ciudadano entender su vida cotidiana. La filosofía, el cine, el rock y la arquitectura sintetizan muchas de las pasiones que atormentan a los sujetos en nuestra época. En esas pasiones podemos reconocer la problemática que recorre el planeta: desde las relaciones amorosas hasta la idea de familia, del trabajo asalariado a la desocupación. En todo ello parece ocultarse una búsqueda incesante de comunidad que (...) jamás resulta satisfecha ni en familia ni fuera de ella, con trabajo o sin él. (shrink)

The study aimed to comprehensively overview the experiences encountered by public school employees during the recruitment, selection, and placement (RSP) process within the DepEd Bohol Division. Employing a qualitative-descriptive research design, the researchers utilized a phenomenological approach to delve deeply into these experiences, shedding light on the nuances and intricacies of the division's RSP process. As Lambert et al. (2013) described, qualitative- descriptive studies aim to provide a comprehensive and detailed summary of specific events experienced by individuals or groups in (...) everyday terms. To achieve this, Colaizzi's (1978) data analysis method was applied, meticulously gathering, transcribing, and analyzing recorded participant responses. The rigorous analysis revealed that an overwhelming 81% of the participants recognized significant challenges within the current RSP system of the division, underscoring the pressing need for a renewed approach to address these identified challenges. This highlighted the necessity for an RSP policy that is responsive and innovative, tailored to meet the evolving needs and expectations of applicants, schools, and the division. By implementing improvements to the RSP process, a more efficient and timely filling of vacated and newly available positions is anticipated, contributing to the seamless functioning of the educational system and ultimately enhancing the prospects of success. (shrink)

En este artículo presentamos las principales corrientes de la Filosofía Experimental y atendemos a una de las críticas más severas a la que se ha sometido este reciente programa de renovación metodológica. Según Antti Kauppinen la Filosofía Experimental está condenada al fracaso porque no puede obtener mediante sus métodos el tipo de intuiciones que interesan a los filósofos –las intuiciones robustas del hablante competente. Aun aceptando parte de las críticas de Kauppinen, en este artículo sostenemos, en primer lugar, que la (...) supuesta incapacidad de la Filosofía Experimental para acceder a las intuiciones robustas de los hablantes tiene que ver en gran medida con los métodos experimentales empleados hasta ahora por los filósofos experimentales. En segundo lugar, defendemos que el proyecto de reforma llevado a cabo desde la Filosofía Experimental resultará viable solo si se adoptan una serie de consejos metodológicos procedentes de la economía experimental. Únicamente entonces podrán los experimentalistas responder con éxito a la objeción de Kauppinen. (shrink)

My aim in this paper is twofold: I will try to clarify what the conditions developed in EN I a discipline or an argument must meet to be assumed as precise are, and, then, try to present evidence that the exam of akrasia in EN VII 3 meets these conditions. In the first part of this paper, I will select passages in which such conditions are displayed, and also distinguish between practical precision and theoretical precision. In the second part, where (...) the analysis of the senses of having but not using knowledge in EN VII 3 is carried on, I will claim that Aristotle’s objective is reaching the adequate statement of the explanandum that will be the subject of causal enquiry of akrasia. My concluding remarks will claim that the conditions displayed in this paper’s first part are met by Aristotelian procedure in EN VII 3. (shrink)

This paper mainly addresses the relation between essentialism and philosophical method. In particular, our analysis centers on the anti-essentialist argument that proposed, given its essentialist bonds, the abandonment of the notion of method. To this end, we make use of the empirical evidence concerning essentialism provided by psychological research, which has shown that our proneness to essentialize is not a by-product of our social and cultural practices as some anti-essentialists have thought. Rather, it is a deeply rooted cognitive tendency that (...) plays a major role in concept formation and so in our understanding of things. Thus, given that such inclination toward essentialism is certain to happen, we argue for a conception of method that, while not overcoming such tendency, avoids the presumed disastrous consequences feared by most anti-essentialists. (shrink)

O presente artigo tem por objetivo caracterizar as duas fases do pensamento bachelardiano intituladas diurna e noturna e o modo como determinadas noções que permeiam as duas etapas da filosofia do autor configuram uma comunicação recíproca entre elas, fazendo com que haja uma troca assídua de valores entre ambas as vertentes. Deste modo, tentar-se-á demonstrar o quanto o fluxo de uma fase a outra de seu pensamento denota um sentido de completude ao invés de desconexão, negação ou mesmo oposição. Conceitos (...) como descontinuidade, imagem e tempo orientarão nosso esforço em evidenciar tal complementariedade e aproximação entre as duas fases de pensamento de Gaston Bachelard. (shrink)

With the ascent of modern epidemiology in the Twentieth Century came a new standard model of prediction in public health and clinical medicine. In this article, we describe the structure of the model. The standard model uses epidemiological measures-most commonly, risk measures-to predict outcomes (prognosis) and effect sizes (treatment) in a patient population that can then be transformed into probabilities for individual patients. In the first step, a risk measure in a study population is generalized or extrapolated to a target (...) population. In the second step, the risk measure is particularized or transformed to yield probabilistic information relevant to a patient from the target population. Hence, we call the approach the Risk Generalization-Particularization (Risk GP) Model. There are serious problems at both stages, especially with the extent to which the required assumptions will hold and the extent to which we have evidence for the assumptions. Given that there are other models of prediction that use different assumptions, we should not inflexibly commit ourselves to one standard model. Instead, model pluralism should be standard in medical prediction. (shrink)

This research tackled the challenges public secondary schools in Sagbayan District, Bohol, faced regarding records management. The study employed a mixed research design, combining both descriptive-qualitative and descriptive- quantitative methods. The qualitative phase involved conducting in-depth interviews and focus group discussions with relevant stakeholders involved in records management. On the other hand, the quantitative phase utilized survey questionnaires to gather data from relevant stakeholders to determine the acceptability of the proposed MIS among end-users. The first phase findings revealed various challenges (...) in records management faced by the schools, such as inefficient manual record-keeping systems, difficulties in data retrieval, and the risk of data loss due to inadequate backup procedures. These challenges highlighted the need for a comprehensive, technology-driven solution to streamline records management processes and ensure data security. The evaluation results in the second phase showed that the developed Management Information System (MIS) was well-accepted among the end users. The absence of any significant difference in the level of acceptability among the participants further validated the system's suitability for addressing their specific needs. The successful implementation of the MIS proved to be an effective solution to the records management challenges faced by the public secondary schools in Sagbayan District, Bohol. (shrink)

In this paper, I analyse EE I 6, where Aristotle presented a famous methodological digression. Many interpreters have taken this chapter as advocating a dialectical procedure of enquiry. My claim is that Aristotle does not keep a dialectical attitude towards endoxa or phainomena in this chapter. In order to accomplish my goal, I shall show that EE I 6 does not provide enough evidence for the dialectical construal of it, and that this construal, in turn, hangs on some assumptions brought (...) out from other Aristotelian works (EN and Top.), which do not provide good evidence as well. By the analysis of these assumptions, I intend to show that Aristotle is not carrying out any sort of dialectic, especially dialectic conceived as conceptual analysis seeking the salvage of phainomena or endoxa. (shrink)

Identity labels like “woman”, “Black,” “mother,” and “evangelical” are pervasive in both political and personal life, and in both formal and informal classification and communication. They are also widely thought to undermine agency by essentializing groups, flattening individual distinctiveness, and enforcing discrimination. While we take these worries to be well-founded, we argue that they result from a particular practice of using labels to rigidly label others. We identify an alternative practice of playful self-labelling, and argue that it can function as (...) a tool for combating oppression by expressing and enhancing individual and collective agency. (shrink)

This paper is a philosophical discussion about the link between utopianism and responsibility. It argues that our time demands a strong practice of political responsibility in both organizations and society based on what has been called ‘real utopianism’. It takes as a starting point Hans Jonas’ critique of utopianism. Keeping in mind the horrors of the Second World War this Jewish thinker disconnected the principle of responsibility from the idea of utopianism, and connected it to a ‘heuristics of fear’ – (...) we should be careful with ‘wild’ new technologies, but also with new utopian perspectives. In a second step Jonas’ predecessors and utopian thinkers Martin Buber, Ernst Bloch and Ernest Callenbach are revisited. They show that a fully conceptualized idea of utopianism includes at least three dimensions of responsibility: subsistence, justice and spirituality. I then argue that if one digs deeper into the work of Jonas, it seems that the concept of responsibility in fact implies the courage to overcome a heuristics of fear. This paper therefore argues that there is no need to radically disjunct responsibility from utopianism and that the concept of responsibility actually opens a path to ‘real utopianism’. Such a concept of responsibility can best be supported by a confessionally neutral but nonetheless spiritual eco-humanist worldview that develops a new attitude towards nature, in which (eco)asceticism, morality and spirituality become intertwined. (shrink)

Tenemos el agrado de acercar a nuestros lectores el diálogo mantenido con Pablo Muchnik, en el que hemos conversado sobre cuestiones relativas a la filosofía kantiana, pero también al desarrollo de la investigación kantiana en general y en español en particular.

This case study describes the coexistence of Capgras and Fregoli-type delusions in a 51-year-old woman. The patient reported that her children were kidnapped and replaced with doubles. She claims that several customers at her shop are her real children. Neuropsychological assessment revealed severe defects in social cognition and an increased number of perseveration responses in the self-directed signaling task. We propose that the latter finding is a measure of the familiarity phenomenon and may be associated with hypofunction in the left (...) retrosplenial region. SPECT-CT confirmed a pattern of hypoperfusion in the retrosplenial, posterior cingulate, and prefrontal cortex. (shrink)

This paper presents an interpretation of the 1945 forbidden film Scarlet Street in a way so as to touch the problem of gender in film noir. Firstly, I give an ac-count of film noir, agreeing with Robert Pippin’s argument concerning film genres. Then, I claim that time and repetition, irony and hierarchy, art and per-spective constitute the core subjects explored in Scarlet Street. Furthermore, I try to connect all the subjects into a single one. My point is to show how (...) art, perspective, time, repetition, irony and hierarchy are articulated in the main character’s gender identity. Finally, I suggest there is a deep connection be-tween the movie’s character constitution and Cavell’s understanding of gender and agency.Keywords: Film. Gender. Psychoanalysis. Cavell. Freud. (shrink)

This electronic document serves as a guide on how to get a LAMP stack running on a Google Compute Engine virtual machine instance running Debian.

Nesse artigo, eu procuro mostrar que a leitura tradicional que atribui um procedimento dialético à abordagem aristotélica da acrasia, em Ética Nicomaquéia VII 1-3 provoca um sério problema interpretativo ao tentar compatibilizar a posição socrática acerca da acrasia e os phanomena. Primeiramente, tento mostrar, baseando-me numa análise de Tópicos I 1-2, que o procedimento metodológico, em EN VII 1 1145b2-7, não se caracteriza como dialético. Em segundo lugar, proponho uma leitura em que Aristóteles, passo a passo refuta a tese socrática (...) que nega a existência da acrasia, uma vez que esse tese não é contada entre os phainomena que se quer preservar. (shrink)