Epistemic peer disagreement raises interesting questions, both in epistemology and in philosophy of science. When is it reasonable to defer to the opinion of others, and when should we hold fast to our original beliefs? What can we learn from the fact that an epistemic peer disagrees with us? A question that has received relatively little attention in these debates is the value of epistemic peer disagreement—can it help us to further epistemic goals, and, if so, how? We investigate this (...) through a recent case in paleoanthropology: the debate on the taxonomic status of Homo floresiensis remains unresolved, with some authors arguing the fossils represent a novel hominin species, and others claiming that they are Homo sapiens with congenital growth disorders. Our examination of this case in the recent history of science provides insights into the value of peer disagreement, indicating that it is especially valuable if one does not straightaway defer to a peer’s conclusions, but nevertheless remains open to a peer’s evidence and arguments. (shrink)

We propose to understand social affordances in the broader context of responsiveness to a field of relevant affordances in general. This perspective clarifies our everyday ability to unreflectively switch between social and other affordances. Moreover, based on our experience with Deep Brain Stimulation for treating obsessive-compulsive disorder (OCD) patients, we suggest that psychiatric disorders may affect skilled intentionality, including responsiveness to social affordances.

In a situation of peer disagreement, peers are usually assumed to share the same evidence. However they might not share the same evidence for the epistemic system used to process the evidence. This synchronic complication of the peer disagreement debate suggested by Goldman (In Feldman R, Warfield T (eds) (2010) Disagreement. Oxford University Press, Oxford, pp 187–215) is elaborated diachronically by use of a simulation. The Hegselmann–Krause model is extended to multiple epistemic systems and used to investigate the role of (...) consensus and difference splitting in peer disagreement. I find that the very possibility of multiple epistemic systems downgrades the epistemic value of consensus and makes difference splitting a suboptimal strategy. (shrink)

Are identity criteria grounding principles? A prima facie answer to this question is positive. Specifically, two-level identity criteria can be taken as principles related to issues of identity among objects of a given kind compared with objects of a more basic kind. Moreover, they are grounding metaphysical principles of some objects with regard to others. In the first part of the paper we criticise this prima facie natural reading of identity criteria. This result does not mean that identity criteria could (...) not be taken as grounding principles. In the second part, we propose some basic steps towards a conceptual reading of grounding. Such a way of understanding it goes along with an epistemic reading of identity criteria. (shrink)

This paper investigates agents’ blameworthiness when they are part of a group that does harm. We analyse three factors that affect the scope of an agent’s blameworthiness in these cases: shared intentionality, interpersonal influence, and common knowledge. Each factor involves circumstantial luck. The more each factor is present, the greater is the scope of each agent’s vicarious blameworthiness for the other agents’ contributions to the harm. We then consider an agent’s degree of blameworthiness, as distinct from her scope of blameworthiness. (...) We suggest that an agent mostly controls her degree of blameworthiness—but even here, luck constrains what possible degrees of blameworthiness are open to her. (shrink)

In this paper the system IL for relative interpretability is studied.

Rigorous proof is supposed to guarantee that the premises invoked imply the conclusion reached, and the problem of rigor may be described as that of bringing together the perspectives of formal logic and mathematical practice on how this is to be achieved. This problem has recently raised a lot of discussion among philosophers of mathematics. We survey some possible solutions and argue that failure to understand its terms properly has led to misunderstandings in the literature.

In this article we defend a moral conception of cosmopolitanism and its relevance for moral education. Our moral conception of cosmopolitanism presumes that persons possess an inherent dignity in the Kantian sense and therefore they should be recognised as ends‐in‐themselves. We argue that cosmopolitan ideals can inspire moral educators to awaken and cultivate in their pupils an orientation and inclination to struggle against injustice. Moral cosmopolitanism, in other words, should more explicitly inform the work that moral educators do. Real‐world constraints (...) on moral action and the need to prioritise one’s sometimes conflicting responsibilities will often qualify cosmopolitan justice as supererogatory. This fact does not absolve persons from aspiring to see themselves as having the moral obligation to help others in need, while recognising that their factual obligations are more modest in being bound by what they are actually able to do. (shrink)

The extended mind thesis claims that at least some cognitive processes extend beyond the organism’s brain in that they are constituted by the organism’s actions on its surrounding environment. A more radical move would be to claim that social actions performed by the organism could at least constitute some of its mental processes. This can be called the socially extended mind thesis. Based on the notion of affordance as developed in the ecological psychology tradition, I defend the position that perception (...) extends to the environment. Then I will expand the notion of affordance to encompass social affordances. Thus, perception can in some situations also be socially extended. (shrink)

The purpose of this article is to examine the relationship between the formation of the self and the worldly horizon within which this self achieves its meaning. Our inquiry takes place from two perspectives: the first derived from the Nietzschean analysis of how one becomes what one is; the other from current developments in complexity theory. This two-angled approach opens up different, yet related dimensions of a non-essentialist understanding of the self that is none the less neither arbitrary nor deterministic. (...) Indeed, at the meeting point of these two perspectives on the self lies a conception of a dynamic, worldly self, whose identity is bound up with its appearance in a world shared with others. After examining this argument from the respective view points offered by Nietzsche and complexity theory, the article concludes with a consideration of some of the political and ethical implications of representing our situatedness within a shared human domain as a condition for self-formation. (shrink)

The paper introduces Vailati’s life and works, investigating Vailati’s education, the relation to Peano and his school, and the interest for pragmatism and modernism. A detailed analysis of Vailati’s scientific and didactic activities, shows that he held, like Peano, a a strong interest for the history of science and a pluralist, anti-dogmatic and anti-foundationalist conception of definitions in mathematics, logic and philosophy of language. Vailati’s understanding of mathematical logic as a form of pragmatism is not a faithful interpretation of Peano’s (...) conception, but it is essential to understand the relations of Peano’s logic with other philosophical traditions and some epistemological aspects of Peano’s perspective, such as the search for a universal language. (shrink)

In this paper we try to bring some clarification in the recent debate on causal pluralism. Our first aim is to clarify what it means to have a pluralistic theory of causation and to articulate the criteria by means of which a certain theory of causation can or cannot qualify as a pluralistic theory of causation. We also show that there is currently no theory on the\nmarket which meets these criteria, and therefore no full-blown pluralist theory of causation exists. Because (...) of this, we offer a general strategy by means of which pluralist theories of causation can be developed. (shrink)

The authors of *Linguistic Bodies* appeal to shared know-how to explain the social and participatory interactions upon which linguistic skills and agency rest. However, some issues lurk around the notion of shared know-how and require attention and clarification. In particular, one issue concerns the agent behind the shared know-how, a second one concerns whether shared know-how can be reducible to individual know-how or not. In this paper, I sustain that there is no single answer to the first issue; depending on (...) the case, shared know-how can belong to the participants of a social activity or to the system the participants bring forth together. In relation to the second issue, I sustain, following the authors, a non-reductive account of shared know-how. I also suggest that responsiveness to others, which is a fundamental element of shared know-how, can be extended by perceptual learning. (shrink)

In this paper art history and visual studies, the disciplines that study visual culture, are presented as a field whose conjectural paradigm can be used to understand the epistemic problems associated with abduction. In order to do so, significant statements, concepts and arguments from the work of several specialists in this field have been highlighted. Their analysis shows the fruitfulness and potential for understanding the study of visual culture as a field that is interwoven with the assumptions of abductive cognition.

Mechanisms for QoS provisioning in communication networks range from flow-based resource reservation schemes, providing QoS guarantees, through QoS differentiation based on reservation aggregation techniques to adaptation of applications, compensating for incomplete reservations. Scalable, aggregation-based reservations can also be combined with adaptations for a more flexible and robust overall QoS provisioning. Adaptation is particularly important in wireless networks, where reservations schemes are more difficult to realize. It is widely accepted that usability of Cellular or Mobile IP can be largely improved if (...) adaptation is incorporated. Adaptation, in turn, depends on coding techniques involved and on user requirements. Those impose certain preferences and ordering relations on QoS hierarchies or degradation paths to be followed along when adaptation is performed. With the advent of MPEG4 coding techniques, more sophisticated adaptation schemes are more likely to be supported in the future. (shrink)

This paper aims to show issues raised by lacanian psychoanalyses concerning the reasons of the phenomenon of aggressiveness, mainly due to the frequency of this phenomenon in education. In this paper, it was intended to highlight the philosophical dimension of the problem, since we are using basically the dissertative method. Lacan takes Hegelian and Marxist legacy to develop the thesis of aggressiveness as realization of a dynamic introduced from the gaze and that has its modus operandi in the movements of (...) alienation and non-alienation. The aggressiveness illustrated, for example, by the injuries suffered by teachers shows itself as a tentative to cause the fall of the Other, this fall is considered as the object a of which its appearance is regulated by the Oedipus Complex. Namely, both the way how the parental authority figures are inscribed in the significant chains that compose the individual and how this inscription shapes the existential possibilities of interaction with the opposite sex would be the key to foresee the extent the individual makes use of aggressiveness. In this way, the Oedipus complex, reinvested by the event of puberty would be responsible for the displacement of the libido one time to the ´Other´ and other time to the own subject. The Other, in the theoretical development of Lacan that follows the decade of 1960, comprehends the identifier choices and also what escapes from any identification. The Other, as a teacher, has the role of positioning itself to generate intuitively one process of identification and has the delicate function of sustain the dialectic that emerges in the moment where the Other falls, moment which usually comes after the identification and that happens with a joy capable of unveiling the object a. Although the role of education is not to maintain an auscultation to this object, the education can influence its nonexclusion and make this object be contoured with the advent of singularities. In this moment, the explicitness of the rules which education constitutes itself as well as the empathy from the educator can be a fundamental instrument in education like the subject to be taught. From the text, we can conclude that: we need to put the aggressiveness in our speech as via of achievement of the non-alienation process conjugated with the possibility to support the desire. (shrink)

In this paper, we focus on the moral responsibility of organized groups in light of historicism. Historicism is the view that any morally responsible agent must satisfy certain historical conditions, such as not having been manipulated. We set out four examples involving morally responsible organized groups that pose problems for existing accounts of historicism. We then pose a trilemma: one can reject group responsibility, reject historicism, or revise historicism. We pursue the third option. We formulate a Manipulation Condition and a (...) Guarding Condition as addendums to historicism that are necessary to accommodate our cases of group responsibility. (shrink)

The aim of this paper is twofold: First, we present and develop a system of logic for pragmatics including the act of denial. Second, we analyse in our framework the so-called paradox of assertability. We show that it is possible to yield sentences that are not assertable. Moreover, under certain conditions, a symmetric result can be obtained: There is a specular paradox of deniability. However, this paradox is based on the problematic principle of classical denial equivalence.

This paper is divided in four parts. In the first part we introduce the method of internal critique of philosophical theories by examination of their external consistency with scientific theories. In the second part two metaphysical and one epistemological postulate of Wittgenstein's Tractatus are made explicit and formally expressed. In the third part we examine whether Tractarian metaphysical and epistemological postulates (the independence of simple states of affairs, the unique mode of their composition, possibility of complete empirical knowledge) are externally (...) consistent with the theory of quantum mechanics. The result of the inquiry is negative: Tractarian postulates ought to be be revised. Relying on the result we approach the question of the empirical character of logic in the fourth part. The description of theoretical transformations of the notion of disjunction, in its ontological, epistemological, and logical sense, is a common element of in all parts of the text. The conjecture on the existence of different types of disjunctive connectives in the language of quantum mechanics concludes the paper. (shrink)

Schaffer (2010) argues that the internal relatedness of all things, no matter how it is conceived, entails priority monism. He claims that a sufficiently pervasive internal relation among objects implies the priority of the whole, understood as a concrete object. This paper shows that at least in the case of an internal relatedness of all things conceived in terms of physical intentionality - one way to understand dispositions - priority monism not only doesn't follow but also is precluded. We conclude (...) that the internal relatedness of all things is compatible with several different ontologies (including varieties of pluralism) but entails nothing concerning dependence between concrete objects. (shrink)

Rachlin's thought-provoking analysis could be strengthened by greater openness to evolutionary interpretation and the use of the directed attention concept as a component of self-control. His contribution to the understanding of prosocial behavior would also benefit from abandoning the traditional (and excessively restrictive) definition of altruism.

We propose an account of the subject’s cognition and its relation to the world that allows for an articulation of the phenomenon of ideology. We argue that ideology is a form of what we call ‘a priori activity’: it transcendentally conditions the intelligibility of thought and practice. But we draw from strands of post-Kantian philosophy of science and social philosophy in repudiating Kant’s view that the a priori is necessary and fixed. Instead, we relativize the a priori: we argue that (...) it is contingent, and therefore revisable. More precisely, it is conditioned materially, in that it is enmeshed with and shaped by material social practice. We conclude with some remarks about the possibility of agency over the relativized, materially conditioned a priori—that is, about the possibility of critique. (shrink)

In this paper, I argue that the ecological approach to perception provides resources to overcome the causal argument against disjunctivism. According to the causal argument, since the brain states that proximally cause the perceptual experience and the corresponding hallucinatory one can be of the same type, there would be no good reason to reject that the perceptual experience and the corresponding hallucinatory experience have fundamentally the same nature. Disjunctivism concerning the nature of the experience would then be false. I identify (...) three assumptions that support the causal argument: the indistinguishability assumption, the linearity assumption, and the duplication assumption. According to the ecological approach to disjunctivism, these assumptions should be rejected, opening up room for a version of disjunctivism that I call 'Ecological Disjunctivism'. Perceptual episodes are extended over time and are supervenient to the organism-environment system. They can be distinguished from the 'corresponding' hallucinations because the former results from a controlled process of attunement to the environment, whereas hallucinations are passive and insensible to the exploratory activities of the perceptual system. Finally, ecological disjunctivism, since it is immune to the causal argument, is more advantageous than negative and positive disjunctivism. (shrink)

The argument from illusion/hallucination have been proposed many times as supporting the strong conclusion that we are always perceiving directly sense-data. In Sense & Sensibilia, Austin argues that this argument is based on a “mass of seductive (mainly verbal) fallacies”. In this paper, I argue that Austin's argumentative moves to deconstruct the argument from illusion is better understood if they are seen as due to his implicit commitment to some disjunctivist conception of perception. His considerations should be taken as a (...) depth discussion about how to conceive perception. If we conceive the perceptual capacity disjunctively, even the weaker conclusion that we sometimes perceive sense-data does not hold. In response to Austin, Ayer claimed that the strong conclusion of the argument from illusion could be sustained by the method of the possibility of error. I argue that this method alone does not sustain that conclusion and the controversy turns back to the conflict between different conceptions of perception. The argument from illusion is philosophically interesting by putting in evidence the problem of how the perceptual capacity should be articulated and conceived. Although matters of fact are relevant to this question, they alone do not decide it. (shrink)

Is ruling out the possibility that one is dreaming a requirement for a knowledge claim? In “Philosophical Scepticism and Everyday Life” (1984), Barry Stroud defends that it is. In “Others Minds” (1970), John Austin says it is not. In his defense, Stroud appeals to a conception of objectivity deeply rooted in us and with which our concept of knowledge is intertwined. Austin appeals to a detailed account of our scientific and everyday practices of knowledge attribution. Stroud responds that what Austin (...) says about those practices is correct in relation to the appropriateness of making knowledge claims, but that the skeptic is interested in the truth of those claims. In this paper, we argue that Stroud’s defense of the alleged requirement smuggles in a commitment to a kind of internalism, which asserts that the perceptual justification available to us can be characterized independently of the circumstances in which we find ourselves. In our reading of Austin, especially of Sense & Sensibilia, he rejects that kind of internalism by an implicit commitment to what is called today a “disjunctive” view of perception. Austin says that objectivity is an aspect of knowledge, and his disjunctivism is part of an explanation of why the alleged requirement is not necessary for a knowledge claim. Since both Stroud and Austin are committed to the objectivity of knowledge, Stroud may ask which view of perceptual knowledge is correct, whether the internalist or the disjunctive. We argue that by paying closer attention to what Austin says about our practices of knowledge attribution, one can see more clearly that it is grounded not only on a conception of objectivity, but also on a conception of ourselves as information agents, a conception that is as deeply rooted as that of the objectivity of knowledge. This gives us moral and practical reasons to favor the disjunctive view of perception. (shrink)

In this paper, I try to articulate and clarify the role of the epistemic authority of experts in Kuhn’s explanation for the transition process between rival paradigms in the scientific revolutionary period. If science progresses, that process should contribute to the attainment of the cognitive aim of science, namely, the articulation of paradigms increasingly successful at the resolution of problems. It is hard to see that process as rational and as attaining the cognitive aim of science without the consideration of (...) epistemic authority.The mistake of Kuhn was to emphasize and clarify insufficiently the role of the epistemic authority of experts; his critics failed for ignoring it altogether. (shrink)

One way to detect, monitor and prevent adverse events with the help of Information Technology is by using ontologies capable of representing three levels of reality: what is the case, what is believed about reality, and what is represented. We report on how Basic Formal Ontology and Referent Tracking exhibit this capability and how they are used to develop an adverse event ontology and related data annotation scheme for the European ReMINE project.

Heidegger tries to explain our emotional life applying three schemes: causal explanation, mental internalisation of emotions and metaphorical expression. None of the three schemes explains emotion though. Either because the causal nexus does not always occur or because objects and people in the external world are carriers of emotional agents or because language is already on a metaphorical level. Moreover, how is it possible that there are presently emotions constituting our life without our being aware of their existence? From the (...) analysis of boredom in its three varieties (“bored by X”, “get oneself bored”, and “it is boring”) we will get to the depth where emotions lie, trying to rouse them and to keep them awake. Although it surfaces with the force and energy of the present, every emotion has its past and future constitution. How can we understand the future of a present emotion along with its past? (shrink)

In his book, "Perception as a Capacity for Knowledge" (2011), John McDowell advocates that the warrant provided by perception is infallible. For such, it is necessary to understand the role reason plays in the constitution of genuine perceptual states. Based on reason, we situate these states in the logical space of reasoning. So, we not only make the perceptual state into an episode of knowledge, but we also acquire knowledge of how we arrived to that knowledge. McDowell argues that this (...) condition for knowledge - the possession of the capacity to situate a perceptual state in the logical space of reasoning - does not commit him to intellectualism. In this paper, I defend that McDowell's internalism is not entirely exempt from intellectualism, and that internalism is more reasonable not only without intellectualism, but also without reflexivity. (shrink)

In the last two decades we have witnessed considerable efforts directed towards making electronic healthcare records comparable and interoperable through advances in record architectures and (bio)medical terminologies and coding systems. Deep semantic issues in general, and ontology in particular, have received some interest from the research communities. However, with the exception of work on so-called ‘controlled vocabularies’, ontology has thus far played little role in work on standardization. The prime focus has been rather the rapid population of terminologies at the (...) level of fine detail. In this paper, we argue that more efforts are needed on the side of both research and standardization to ensure that the coding systems used in electronic healthcare records enjoy a semantics that is coherent with the semantics of the record. We propose realist ontology as a method to bring about this coherence by means of a robust system of top-level ontological categories. (shrink)

What does Cyberpunk and AI Ethics have to do with each other? Cyberpunk is a sub-genre of science fiction that explores the post-human relationships between human experience and technology. One similarity between AI Ethics and Cyberpunk literature is that both seek a dialogue in which the reader may inquire about the future and the ethical and social problems that our technological advance may bring upon society. In recent years, an increasing number of ethical matters involving AI have been pointed and (...) debated, and several ethical principles and guides have been suggested as governance policies for the tech industry. However, would this be the role of AI Ethics? To serve as a soft and ambiguous version of the law? I would like to promote in this article a more Cyberpunk way of doing AI Ethics, whit a more anarchic way of governance. In this study, I will seek to expose some of the deficits of the underlying power structures of our society, and suggest that AI governance be subject to public opinion, so that ‘good AI’ can become ‘good AI for all’. (shrink)

This volume offers a collective study of the work of P. F. Strawson (1919-2006) and an exploration of its relevance for current philosophical debates. It is the first book since Strawson's death to cover the full range of his philosophy, with chapters by world-leading experts about his lasting contributions to the philosophy of language, metaphysics, epistemology, moral philosophy, and philosophical methodology. It aims to achieve a balance between exegesis of Strawson, critical engagement, and consideration of the reception and continuing value (...) of his work. It explores the intellectual relations between Strawson and some of his predecessors and contemporaries and it will be an indispensable source for scholars and students of twentieth-century philosophy and its influence in the twenty-first. With contributions by Anne Bezuidenhout, Ian Rumfitt, Paul Snowdon, Quassim Cassam, Michelle Montague, Hans-Johann Glock, Anil Gomes, Lilian Alweiss, Giuseppina D'Oro, A.P. Martinich, Paul Russell, Lucy Allais, and Victoria McGeer. (shrink)

Our proposal is to bring Jacques Lacan and Martin Heidegger’s considerations that concern the sentence “...is the same thinking and being” of the Parmenides's poem “Peri Physis”. These considerations apparently are in contraction. When we look forward, nonetheless, we can comprehend that they both criticize the modern ‘thinking’ to distinguish one experience that fundamentally the Greeks introduce: the experience where thinking – noein – is in the mood of the being – einai. We develop the notion that this experience can (...) show us our truth. (shrink)

The educators of the 21st century have a great task ahead. In today’s world, the educators are expected to have a great deal of professional and personal qualities, and extraordinary skills. This descriptive-correlational study aimed to determine perceptions of college students on a well-qualified educator. The study included 123 selected college students from different colleges in Central Luzon, Philippines using a convenience sampling technique. As data collection tool, a questionnaire prepared by the researcher team was used. Some of the findings (...) of the study include: (1) the respondents answered agree on the context of professional and personal qualities that a teacher should have; (2) while in terms of the skills exhibited by an educator, it got an answer to Very Satisfactory. We also found significant differences in professional qualities, learning and innovation skills and life and career skills when grouped according to the respondent’s profile. There was low-to-moderate evidence of the relationship that existed between the qualities and skills of an educator. The results further confirmed the relationship through regression analysis and found that communication skills affect the qualities of an educator. Based on the results, we discussed and recommended practical suggestions on professional, personal and skills improvements of an educator. (shrink)

Este ensaio celebra as cinco décadas da publicação do livro A ordem do discurso de Michel Foucault, realizando uma reflexão acerca de sua repercussão entre as ciências sociais e sobre seus usos, principalmente, no campo da linguagem na parte relacionada à análise do discurso de linha francesa. Portanto, trata-se de uma retrospectiva crítica cuja análise começa com a entrevista que Foucault concedeu algumas semanas antes de proferir esta aula aos brasileiros Sergio Paulo Rouanet e José Guilherme Merquior. Em seguida, o (...) presente trabalho faz uma breve história da entrada de Foucault ao Collège de France e, por fim, lida com a microfísica do discurso que se encontra nesta aula, sobretudo, da rarefação do sujeito, além dos seus usos nas ciências humanas e sociais mais o campo da linguagem em torno da pragmática e das análises de discurso. (shrink)

What we call today negative symptoms are thought to descend from the very deficits that the earliest scholars of schizophrenia (such as Kraepelin and Bleuler) considered to be the key, fundamental symptoms of the disorder. In the latter half of the 20th century, delusions and hallucinations received greater prominence, which eventually changed both the concept of schizophrenia and its diagnostic criteria by placing positive symptoms at the forefront. The first decade of the 21st century witnessed a resurgence of interest in (...) negative symptoms of schizophrenia. Persistent and clinically significant negative symptoms were declared an unmet therapeutic need in a large proportion of cases by several schizophrenia experts, who, with the support of the NIMH, held a consensus development conference in 2005 to discuss negative symptoms and how to proceed in this area. The Consensus Statement read that improved recognition and awareness of negative symptoms are the fi rst step to improving function in patients with negative symptoms of schizophrenia. According to the principles of Values-Based Practice that also means improving recognition and awareness of the diverse values involved in the conceptualization and practical assessment of negative symptoms. By analyzing selected conceptual papers on negative symptoms, instruments developed for the assessment of this area of psychopathology, and clinical vignettes, we intend to point out some values-related issues in the diagnosis of negative symptoms as well as to make the case that these symptoms may be a particularly complex aspect of schizophrenia, vis-à- vis understanding the role played by values. (shrink)

Este trabalho apresenta algumas considerações a respeito da Base Nacional Comum Curricular (BNCC), no referente às questões ligadas ao ensino da língua portuguesa no Brasil, à territorialidade e ao pertencimento racial, processos históricos, que envolvem, no campo da educação, a formação docente e a construção da cidadania dos educandos e das educandas nestes tempos de reafirmação do Estado democrático de direito e da vaga decolonial. Portanto, trata-se de uma abordagem política em termos do pensamento de Paulo Freire, patrono da educação (...) brasileira, que considerava político o ato de educar (FREIRE, 1980; 1983; 1989; 1996). É com base nesta perspectiva que a BNCC será abordada, mas sob o aporte teórico da análise pragmática do discurso, tributária da análise discursivo-desconstrutiva (cf. ARAÚJO, 2020). (shrink)

Este artigo busca adentrar pelas questões relacionadas à biopolítica do corpo, sobretudo, daquelas ligadas à estatização do biológico e do racismo do Estado, que aparecem nos trabalhos de Michel Foucault e que aqui evocamos para analisar o corpo enquanto objeto discursivo analisável dessa biopolítica em duas produções francesas de horror, - Frontière(s) e em À l’interieur – que exibem imagens dos tumultos de Outubro de 2005, acontecimento marcado pelos protestos contra a política de perseguição aos sans-papiers que vitimou três jovens (...) de origem africana. É a partir daí que retomaremos a discussão do “quem somos nós”, em Foucault, para refletir sobre o sujeito, a menoridade e a liberdade na estatização do corpo, um lugar da memória nacional. (shrink)

One of the strands of the Transhumanist movement, Singulitarianism, studies the possibility that high-level artificial intelligence may be created in the future, debating ways to ensure that the interaction between human society and advanced artificial intelligence can occur safely and beneficially. But how can we guarantee this safe interaction? Are there any indications that a Singularity may be on the horizon? In trying to answer these questions, We'll make a small introduction to the area of security research in artificial intelligence. (...) We'll review some of the current paradigms in the development of autonomous intelligent systems and evidence that we can use to prospect the coming of a possible technological Singularity. Finally, we will present a reflection using the COVID-19 pandemic, something that showed that our biggest problem in managing existential risks is our lack of coordination skills as a global society. (shrink)

How can someone reconcile the desire to eat meat, and a tendency toward vegetarian ideals? How should we reconcile contradictory moral values? How can we aggregate different moral theories? How individual preferences can be fairly aggregated to represent a will, norm, or social decision? Conflict resolution and preference aggregation are tasks that intrigue philosophers, economists, sociologists, decision theorists, and many other scholars, being a rich interdisciplinary area for research. When trying to solve questions about moral uncertainty a meta understanding of (...) the concept of normativity can help us to develop strategies to deal with norms themselves. 2nd-order normativity, or norms about norms, is a hierarchical way to think about how to combine many different normative structures and preferences into a single coherent decision. That is what metanormativity is all about, a way to answer: what should we do when we don’t know what to do? In this study, we will review a decision-making strategy dealing with moral uncertainty, Maximization of Expected Choice-Worthiness. This strategy, proposed by William MacAskill, allows for the aggregation and inter-theoretical comparison of different normative structures, cardinal theories, and ordinal theories. In this study, we will exemplify the metanormative methods proposed by MacAskill, using has an example, a series of vegetarian dilemmas. Given the similarity to this metanormative strategy to expected utility theory, we will also show that it is possible to integrate both models to address decision-making problems in situations of empirical and moral uncertainty. We believe that this kind of ethical-mathematical formalism can be useful to help develop strategies to better aggregate moral preferences and solve conflicts. (shrink)

Este trabalho trata do conceito Exu Diaspórico, o qual foi forjado para lidar com as pesquisas empíricas situadas dentro do quadro teórico da vaga decolonial. Sua concepção está ligada às tradições iorubanas diaspóricas nessa parte do Atlântico Sul onde emergiram outros sistemas resultantes, quer seja de fragmentos e vestígios de narrativas em gestos de memória e resistência, quer seja da tradução realizada pelo outro, muitas vezes, por meio de um processo de carnavalização cultural, que, por sua vez, se deu pela (...) convivência com os bantu, com os povos autóctones e com o colonizador europeu. Este conceito se articula com o conceito de língua-linguagem como encruzilhada apresentado por Araújo (2021a), mas pode ser tomado, ainda, de forma independente. Portanto, trata-se de uma discussão conceitual que visa contribuir com as reflexões e pesquisas decoloniais. O conceito também está a cargo de noções como negritude e Baianidade. Contudo, ele aparece para reunir todas as representações de Exu que resultaram da diáspora negra em meio a um processo de carnavalização das tradições iorubanas em contato com outras culturas e cosmologias. (shrink)

Este trabalho reflete sobre o modo como nossos ancestrais negros resistiram à necropolítica colonial mobilizando saberes para recriar no Brasil outros espaços religiosos sob o nome de terreiros de candomblé. Mas o objetivo principal da discussão é tratar sobre as noções de sincretismo religioso, desconstruindo-a teoricamente conforme a decolonialidade aplica tal conceito derridiano. O termo necropolítica é usado aqui conforme Achille Mbembe o emprega. Como uma forma de contribuir com o debate em voga e, ao mesmo tempo, fazer o diagnóstico (...) do presente, a discussão se justifica também porque a questão do sincretismo religioso tem sido alvo de muitos questionamentos por parte dos movimentos negros e por parte dos teóricos da decolonialidade. (shrink)

A presente investigação tem por objetivo responder à questão título considerando os argumentos apresentados, de um lado, pelos desenvolvimentistas e, de outro, pelos ambientalistas. Entendemos que os argumentos apresentados refletem um conflito de valores mais profundo que, se abordado por uma metodologia de solução de conflitos adequada, pode contribuir para elucidação da questão. A metodologia proposta é o personalismo ético de Scheler. A hierarquia de valores a ser aplicada na solução de conflitos traz (i) o valor pessoa como o mais (...) elevado, seguido dos (ii) valores espirituais, como a justiça, (iii) os vitais, como o bem estar e o útil, e (iv) os sensíveis. Através das ações de preferir e postergar, é possível encontrar pontos de equilíbrio numa permanente atitude crítica. O objetivo é contribuir para que as ações ocorram com a devida diligência para com os direitos humanos. A hipótese inicial é que, identificando os valores em conflito e aplicando a metodologia descrita, a solução de conflitos neste caso concreto permite pensar numa transição energética que concilie o desenvolvimento e o meio ambiente. Compreendemos que ambos têm como fim proteger o valor pessoa. Portanto, o que está em conflito de fato, sem com isso assumir uma postura ingênua, são os valores espirituais e vitais de cada uma das partes. Neste sentido, defendemos que, diante da inevitável demanda por energia da sociedade contemporânea e do alto custo da transição energética, é preciso conciliar o desenvolvimento com o meio ambiente a partir de uma programada transição energética financiada pela exploração do petróleo e gás, mas com metas definidas comprometidas com a neutralidade da emissão de GEE em 2050. Para tanto, é necessário regulamentação, monitoramento e fiscalização por parte do Estado e do governo federal com a finalidade de garantir a substituição dos combustíveis fósseis por fontes energéticas limpas. (shrink)

Este trabalho trata do conceito Exu Diaspórico, o qual foi forjado para lidar com as pesquisas empíricas situadas dentro do quadro teórico da vaga decolonial. Sua concepção está ligada às tradições iorubanas diaspóricas nessa parte do Atlântico Sul onde emergiram outros sistemas resultantes, quer seja de fragmentos e vestígios de narrativas em gestos de memória e resistência, quer seja da tradução realizada pelo outro, muitas vezes, por meio de um processo de carnavalização cultural, que, por sua vez, se deu pela (...) convivência com os bantu, com os povos autóctones e com o colonizador europeu. Este conceito se articula com o conceito de língua-linguagem como encruzilhada apresentado por Araújo (2021a), mas pode ser tomado, ainda, de forma independente. Portanto, trata-se de uma discussão conceitual que visa contribuir com as reflexões e pesquisas decoloniais. O conceito também está a cargo de noções como negritude e Baianidade. Contudo, ele aparece para reunir todas as representações de Exu que resultaram da diáspora negra em meio a um processo de carnavalização das tradições iorubanas em contato com outras culturas e cosmologias. (shrink)