Comentaba en el Prólogo a la 1ª edición que nos cuesta distinguir las técnicas de los métodos y aceptar que la buena investigación clínica es la que se realiza con método riguroso. Este método reposa en cuatro pilares: que la pregunta o cuestión formulada sea relevante, que esté enunciada de manera precisa y operativa, que sea abordada o respondida con el mejor medio disponible en cada circunstancia, y que evite redundancias o repeticiones de cuestiones que ya han sido examinadas por (...) otros investigadores. Añadía que es imprescindible una dosis de curiosidad y de entusiasmo por lo que se examina. Como se ha dicho con frecuencia, el ensayo clínico es, entre los métodos de investigación clínica, el "patrón oro", el que, gracias a su característica inherente (la distribución aleatoria), está sujeto a menores posibilidades de sesgos. Esta consideración no ha cambiado. Sin embargo, mayor validez interna del método no implica mayor relevancia de los resultados obtenidos. Actualmente es común examinar protocolos de ensayos clínicos bien diseñados, cuyo "único" problema es que pretenden evaluar aspectos de escaso interés farmacológico, terapéutico, epidemiológico o sanitario. ¿Qué interés tiene la evaluación del quinto fármaco de una serie en una indicación para la que ya hay cuatro análogos que le han precedido en su desarrollo? ¿Qué interés tiene la evaluación de un nuevo hipocolesterolemiante o de un nuevo fármaco para la osteoporosis si no se conocen, respectivamente, el impacto de la hipercolesterolemia como factor de riesgo de cardiopatía isquémica o la epidemiología de las fracturas en mujeres postmenopáusicas en nuestro medio? En relación con estos ejemplos, tendría mucho más interés conocer los determinantes epidemiológicos y la historia natural de la cardiopatía isquémica en nuestro medio y conocer la epidemiología de las fracturas "espontáneas" y su impacto sobre la demanda asistencial; para ello serían de mucha utilidad métodos de investigación cuya validez intrínseca podría ser considerada "subóptima" en comparación con el ensayo clínico. En los últimos años ha irrumpido con fuerza en numerosísimas publicaciones el concepto de la "medicina basada en pruebas". Esta moda refleja en parte la importancia que de manera creciente reguladores e industria farmacéutica han concedido a los ensayos clínicos: se ha alcanzado un consenso global sobre la necesidad de demostrar la "eficacia" de los nuevos medicamentos por medio de ensayos clínicos controlados. De este modo, los organismos reguladores y autoridades sanitarias exigen ensayos clínicos como uno de los elementos necesarios para obtener el registro de un nuevo medicamento. Como consecuencia, se realizan y publican muchos más ensayos clínicos que antaño, y actualmente se pueden encontrar ensayos que sustentan la eficacia de la mayoría de los medicamentos disponibles en indicaciones específicas. Si hace unos años bastaba con examinar si había ensayos clínicos que demostraran la eficacia de un determinado medicamento antes de adoptarlo como uno de los de uso común (o de incluirlo en el formulario de un hospital), en la actualidad estas decisiones son más complejas, y se basan sobre todo en una consideración atenta de los objetivos, los métodos y los resultados de cada ensayo o de otros estudios destinados a evaluar eficacia, seguridad, conveniencia o comodidad y coste. Un buen clínico debe saber a la vez leer críticamente las publicaciones científicas y producir información relevante. Leer críticamente significa evaluar la pertinencia de los problemas investigados, los métodos aplicados y la interpretación de los resultados obtenidos. Producir información relevante implica saber identificar los problemas que deben y pueden ser objeto de investigación, formularlos, y ser protagonista (generalmente como parte de un equipo) de la elaboración del plan de investigación. En los últimos años se han publicado varios textos similares al que tiene en sus manos, todos ellos de gran calidad. El presente no pretende ser el más exhaustivo, sino sobre todo interesar a los profesionales sanitarios en el apasionante campo de la investigación clínica, en su sentido más amplio, estimulando la autonomía del lector para investigar un problema o una situación, y para aprender a leer las publicaciones científicas clínicas. Su lectura debe contribuir a que términos como "doble ciego", "p<0,05", "casos y controles", etc. dejen de ser fetiches-misterios, para convertirse en herramientas conceptualmente sencillas, útiles para la evaluación de la actividad asistencial. Esta nueva edición está muy ampliada respecto a la anterior. Se han reorganizado las generalidades sobre los objetivos y métodos de la investigación clínica, se han ampliado algunos aspectos del ensayo clínico, como el análisis de subgrupos, los aspectos estadísticos y éticos y las publicaciones sobre ensayos clínicos, se han añadido cuatro nuevos capítulos, sobre efectividad y eficacia, metaanálisis, ensayos en un solo paciente y farmacoeconomía, y el Glosario ha sido revisado y ampliado (sobre todo con términos de farmacocinética, desarrollo preclínico de fármacos, estadística y biotecnología genética), e incluye casi 750 términos. Para su elaboración me he basado en numerosos textos y diccionarios,a aunque he reformulado la mayoría de las definiciones y he optado por añadir en ocasiones algún comentario personal a muchas de ellas. Carles Vallvé ha escrito el capítulo sobre Normas de Buena Práctica Clínica. Agradezco asimismo las precisones y comentarios de Eulalia Dalmau, Javier Jiménez, Josep Maria Castel y Xavier Vidal, así como los comentarios a versiones anteriores de Fernando Antezana y Jorleny Rojas. Eduard Diogène me sugirió la idea de la portada, El sueño de la razón produce monstruos, que Goya comentaba así: " La fantasía abandonada de la razón produce monstruos imposibles: unida con ella es madre de las artes y origen de sus marabillas" La 1ª edición de este libro, que fue promovida por Zeneca, tuvo una amplia difusión, en España y en América Latina. AstraZeneca me propuso preparar esta 2ª edición del mismo modo abierto que en ocasión de la primera; su actual Director Médico Ramón Estiarte me ha ayudado en la selección de términos para el Glosario. A él y al anterior Director Médico de Zeneca, Manuel Martín, agradezco su idea inicial, su estímulo y ayuda, y las facilidades que han dado para la difusión de este libro. Joan-Ramon Laporte. (shrink)

This book is the culmination of the COST Action CA15212 Citizen Science to Promote Creativity, Scientific Literacy, and Innovation throughout Europe. It represents the final stage of a shared journey taken over the last 4 years. During this relatively short period, our citizen science practices and perspectives have rapidly evolved. In this chapter we discuss what we have learnt about the recent past of citizen science and what we expect and hope for the future.

This paper examines the debate about the referential meaning of Kant’s concept of substance. In the Critique of Pure Reason and other works such as the Metaphysical Foundations of Natural Science, the category or concept of substance appears quite uncontroversially to have both a logical meaning (by which it means roughly ‘a thing that is the ultimate subject of predication’) and an objective meaning (by which it means roughly ‘a thing that is permanent’, or, equivalently, ‘a thing existing at all (...) times’). However, it is highly contested what kind of object, or objects, are supposed to meet, in experience, the criteria imposed by the conjunction of these two distinct meanings. I discuss two examples of the main interpretations to be found in the literature: Peter Strawson (2000), who contends that the reference of substance is only matter, and Claudia Jáuregui (2021), who also includes ordinary particular objects as substances. I scrutinize their fit with some of the textual evidence, primarily from the First Analogy of Experience, and finally reject Jáuregui’s interpretation as implying a kind of mereological essentialism about particular objects. Keywords: substance, meaning, matter, ordinary objects, First Analogy of Experience. (shrink)

Of all the possible answers to the question “What is the relation of Hegel’s phi-losophy to the feminine?”, Jacques Derrida’s is surely one of the strangest imaginable: it is, he says, a relation of identity. According to Derrida, the supersession movement that or-ganises Hegel’s System –the Aufhebung– is feminine, and this in the very sense that Hegel gives to femininity. The interpretation of Hegelianism underlying this response is at the heart of Glas –a strange, difficult, and little-studied book– or at (...) least of the text’s left col-umn, devoted, as it is well known, to Hegel’s family. In these pages I intend to reconstruct Derrida’s interpretation, to elucidate its limits and thus to shed some light on the ques-tion of the role of women in Hegel’s philosophy. (shrink)

Thinking the Visual, Visualizing the Thought. A perceptual and Political Model of VisionMerleau-Ponty’s program of perceptivizing thought has depoliticizing effects that, though he does not recognize them, undermine his understanding of politics. These anti-political consequences, moreover, bring out the internal difficulties of his anti-intellectualist starting point. There are three areas in which Merleau-Ponty gave a thorough application, though with unequal success, of his perception-based model: the presentation of his own thought, in which his program of picturalization had a striking success; (...) the explanation of the historical process, in which his visualization model was only partly effective; and access to other people’s thought, in which his perceptivist views encountered an undeniable failure. Merleau-Ponty’s successive approaches to other people’s thought show, by two distinct paths, and beyond his own intentions, an unforeseen political defect. His perceptive model proves incompatible with his political ideas when it is applied in depth, and it thus breaks apart the cohesion of his thought. From a larger perspective, it disrupts reflective approaches to politics since it damages their conceptual bases. This article shows successively that Merleau-Ponty laid out a perceptive model of universal scope; that he applied it to several areas, including politics; that this model proves politically deficient when it serves to remove the autochthonous sources of sense; that these depoliticizing effects become more acute when Merleau-Ponty employs the perceptive model to elucidate other people’s thought; and that its frustration in this area not only devalues his political reflections, but also signals that the perceptive model simply prevents a “thinking of the political.”Pensare il visuale, visualizzare il pensiero.Un modello percettivo e politico della visioneIl programma di percettivizzazione del pensiero intrapreso da Merleau-Ponty comporta effetti spoliticizzanti che sconfessano nascostamente la sua comprensione della politica. Tali conseguenze antipolitiche mettono altresì in rilievo le difficoltà intrinseche alla sua posizione anti-intellettualista. Vi sono tre ambiti nei quali Merleau-Ponty, con diverso successo, ha applicato il suo modello percettivo : la presentazione del suo stesso pensiero, nella quale questo programma di pittoricizzazione incontra un successo trionfale; la chiarificazione del processo storico, dove tale modello “visualeˮ non è efficace che in parte; infine l’accesso al pensiero di altri autori, terreno sul quale questa prospettiva percettivista subisce uno scacco innegabile. Molti tentativi merleaupontiani di approcciare il pensiero di altri autori attestano in vario modo un imprevisto deficit politico. Il modello percettivo di Merleau-Ponty si rivela in altri termini incompatibile con le sue idee politiche, nel momento in cui viene applicato in profondità, e in ultima analisi mette a dura prova la coerenza del suo pensiero. In una prospettiva più ampia, esso ostacola un approccio riflessivo alla politica poiché ne degrada le stesse basi concettuali. Il nostro articolo mostra quindi che Merleau-Ponty ha articolato un modello percettivo di portata universale; che l’ha applicato a svariati ambiti d’indagine, tra cui la politica; che quel modello si rivela deficitario quando viene utilizzato per attingere a specifiche fonti di senso; che tali effetti spoliticizzanti si acuiscono nel momento in cui Merleau-Ponty adotta il modello percettivo per illuminare il pensiero di altri autori; che, per concludere, la sua incongruenza con questo peculiare ambito di riflessione non solo impoverisce le sue riflessioni politiche, ma attesta che in linea generale il modello percettivo sbarra la strada a un qualsiasi «pensiero del politico». (shrink)

La filosofía fue entre nosotros, durante largo tiempo, un “juego social”, en las últimas décadas se ha venido transformando en (pseudo)campo, y en la actualidad está expuesta a sucumbir a la heteronomía, decayendo a la degradada situación de “espacio de servicios”. Así la doctrina de Bourdieu esclarece el surgimiento, la situación actual, y en cierto modo también la peripecia futura de la filosofía en España. Y al mismo tiempo consigue explicar porque, en este preciso momento, es plausible el pesimista diagnóstico (...) de que el peligro de regresión a la heteronomía compromete la existencia del incipiente campo filosófico español. Simplemente ocurre que en las situaciones de crisis las percepciones de los agentes adquieren una relevancia de la que suelen carecer en etapas más apacibles. En los períodos de desilusión los agentes se vuelven lúcidos, en una palabra, porque entonces resulta más difícil “seguir el juego” que el campo les exige. Ya que tomar parte en dicho juego no es más, según Bourdieu, que una forma de ilusión. (shrink)

Following Post program, we will propose a linguistic and empirical interpretation of Gödel’s incompleteness theorem and related ones on unsolvability by Church and Turing. All these theorems use the diagonal argument by Cantor in order to find limitations in finitary systems, as human language, which can make “infinite use of finite means”. The linguistic version of the incompleteness theorem says that every Turing complete language is Gödel incomplete. We conclude that the incompleteness and unsolvability theorems find limitations in our finitary (...) tool, which is our complete language. (shrink)

This article asks how the costs and benefits of operating a monetary union should be distributed amongst its more and less competitive members, taking as an example the operation of the European Monetary Union (EMU or Eurozone). Drawing on existing domestic and transnational justice debates, I resist both a purely procedural and a purely distributive view. The former assumes treaties against a fair background can make any distribution fair and disregards how individual citizens are likely to fare depending on how (...) a monetary union is organized. The latter requires justice amongst Eurozone co-citizens, and it neglects the value of member state’s choices and attitudes towards risk. Instead, I defend a view of the EMU as an association of free self-determining states. I also argue that a variety of factors are relevant to this problem, including the need to protect less competitive states from ‘domination’, or inappropriate forms of control by their co-members, and to protect citizens from various forms of deprivation even if their own governments are willing to expose them to the relevant risks. This article asks how the costs and benefits of operating a monetary union should be distributed amongst its more and less competitive members, taking as an example the operation of the European Monetary Union (EMU or Eurozone). Drawing on existing domestic and transnational justice debates, I resist both a purely procedural and a purely distributive view. The former assumes treaties against a fair background can make any distribution fair and disregards how individual citizens are likely to fare depending on how a monetary union is organized. The latter requires justice amongst Eurozone co-citizens, and it neglects the value of member state’s choices and attitudes towards risk. Instead, I defend a view of the EMU as an association of free self-determining states. I also argue that a variety of factors are relevant to this problem, including the need to protect less competitive states from ‘domination’, or inappropriate forms of control by their co-members, and to protect citizens from various forms of deprivation even if their own governments are willing to expose them to the relevant risks. (shrink)

Yago es el mal incondicional\ sus acciones no pueden justificarse y, sin embargo, puede ser defendidas [T1]. Esta es la tesis que defiende Richard Raatzsch en *The Apologetics o f Evil. The Case o f Yago*. Su argumento descansa fundamentalmente en otras dos tesis, a saber: [T2] que no hay motivo alguno que dé cuenta de las acciones de Yago como un todo y [T3] que Yago es s uno de esos que mantienen su corazón atento solo a sí mismos. (...) Trataré de mostrar, sin embargo, que el argumento de Raatzsch en favor de [T1-T3] es inconsistente con su defensa de Yago, por lo que concluiré que Ratzsch no puede mantener coherentemente las tres tesis. Esta conclusión se verá, no obstante, complementada con una propuesta alternativa acerca de la naturaleza del mal incondicional en la que se subraya el papel de las experiencias corporales en la articulación de lo ético. (shrink)

Se trata de una antología que recoge los más importantes pasajes del pensamiento sobre los valores de Risieri Frondizi (1910-1983), uno de los más importantes axiólogos de América Latina. Además de la selección de fragmentos que integra la antología, José Ramón Fabelo Corzo escribe el Prólogo (que busca ubicar a Frondizi en el contexto histórico del pensamiento axiológico latinoamericano) y el Epílogo (en el que se realiza una valoración crítica de las propuestas de este destacado pensador argentino.

This paper studies five approaches on the future of alterity that awaits ideas and doctrines. According to these predictions, embedded in texts by Weber, Meinecke, Butterfield, Merleau-Ponty and Koselleck, the coming forms of thinking shall endure the same destiny affecting the ideas of the past because they will evolve without relying on historical sameness. The future of Western thought, in short, is bound to an unpredictable “destiny of otherness”. These claims, taken together, outline a redirection of the genealogical untangling to (...) the future. While they persist on linking present phenomena to realities deemed historically “other”, they also foresee that this fate of alterity will prevail in future times, an enlargement of scope that results in a symmetrically expanded genealogy. This universalized “discourse of historical otherness” makes evident that genealogy, in addition to its involvement with past vicissitudes of ideas and beliefs, is also bound to explore their future emmeshing with alterity. Its “forward-looking inflection” will proscribe historiographic prolepsis, contending that the destiny of otherness awaiting ideas and doctrines excludes any surmise about the meaning they will be given in the future. (shrink)

In the last third of the 20th century, the Bielefeld School of social history, headed by Hans- Ulrich Wehler and Jürgen Kocka, rose to prominence. It had contrasting concerns: the focus on structures and processes of development sidelined intentional action and coexisted with a political rewriting of the past that indicted the interests and decisions of dominant elites in Germany from 1870 to 1933. History was viewed, oddly enough, as retrospective politics. This article analyses the main aporiae implied by both (...) the School’s programme and its scholarly output. How did a structuralist historiography contrive backward-looking political denunciations? Is our time entitled to judge and accuse the past? Notwithstanding the weight of structures and processes, were there real alternatives for the historical agents? Did systemic causality grant elbowroom to intentional action? What chances were then missed and why? Overall, the surmise that there were always choices clashes with received narratives of inevitability. (shrink)

Physicalism is the default position in science and in the philosophy of mind, but it should not be, I argue, because of two errors. By its epistemological error, physicalism gives physics priority over the evidence of first person experience. Only what I experience in first person is certain, so observation is prior to any theory. Physics itself is based on observation, avoiding the epistemological error, and then physics can progress, even changing its own ontology. However, physicalism imposes the ontology of (...) physics on every science, and in physics everything is causal. By its ontological error, physicalism tries to explain causally what is intentional. And it happens that causality and intentionality are mutually exclusive, showing that the ontology of physics is insufficient wherever intentions are present. This ontological insufficiency prevents that physicalism can repeat the success of physics with any science where intentions play a rôle, and thus it is blocking the advance of both the social sciences and the philosophy of mind. To overcome this obstacle, I propose to go back to the essentials: we should consider again the transcendental problem raised by Descartes and its solutions by Hume and Kant. On top of this subjectivist solution, we should take advantage of Darwin and Turing, and we should extend our ontology beyond causality to include intentionality, and here my proposal is problem solving. Then you could join our Post-Kantian subjectivism and say with me: The world is not a huge machine, as physicalism proposes, but an enigmatic problem. (shrink)

La autonomía constituye uno de los pilares básicos de un sistema político como el democrático que se asocia a la capacidad de toma de decisiones de la ciudadanía como su núcleo moral principal. Los descubrimientos en el ámbito de las neurociencias y su aplicación al campo del marketing y a la comunicación política despiertan hoy en día las sospechas por la posible capacidad de activar el "botón del voto" de los electores. Este artículo tiene como objetivo adentrarse en el estudio (...) de los principales trabajos desarrollados sobre el neuromarketing político y la neuropolítica. La finalidad de esta propuesta consiste en presentar los debates éticos que irrumpen con el neuromarketing político. Autonomy is one of the basic pillars of a political system like democracy, which is associated with citizens’ decision-making capacity as its main moral core. Discoveries in the neurosciences domain and their application to the marketing and political communication field now arouse suspicions about the possible capacity of activating voter’s "voting button". The objective of this article is to examine the main works on political neuromarketing and neuropolitics. The purpose of this proposal consists in presenting the specific ethical debates that emerge around political neuromarketing. (shrink)

Why are we so many? Or, in other words, Why is our species so successful? The ultimate cause of our success as species is that we, Homo sapiens, are the first and the only Turing complete species. Turing completeness is the capacity of some hardware to compute by software whatever hardware can compute. To reach the answer, I propose to see evolution and computing from the problem solving point of view. Then, solving more problems is evolutionarily better, computing is for (...) solving problems, and software is much cheaper than hardware, resulting that Turing completeness is evolutionarily disruptive. This conclusion, together with the fact that we are the only Turing complete species, is the reason that explains why we are so many. Most of our unique cognitive characteristics as humans can be derived from being Turing complete, as for example our complete language and our problem solving creativity. (shrink)

Contrary to what he expected, Primo Levi didn’t experience his life after being released from Auschwitz as cheerful and light-hearted. He – like many other survivors – was haunted by an obscure and solid anguish. It took some effort for him to discern the object or source of this anguish. He finally identified it as springing from a sense of shame or guilt in front of the drowned, that is, of those who were exterminated in the Lager. He could not (...) determine, however, whether his shame or guilt was at all rational. In this paper l examine Levi’s shame in light of what I regard as the dominant conception of practical deliberation, according to which principles and emotional detachment are central to our ability to deliberate appropriately. This conception underlies the role that John Rawls ascribes to the original position in the determination of the fundamental principles of justice. Deliberation in the original position is supposed to abstract away from any particular moral situations that one may actually have faced, since these are purely circumstantial elements to be discarded as both irrelevant and misleading for a proper deliberation on the principles of justice. In this paper, I intend both to make a case against the conception of practical deliberation on which Rawls’ original position relies and to vindicate the rationality of Levi’s shame, once some well-entrenched assumptions are brought to light and challenged. (shrink)

Cambios estructurales en el modelo económico apuntan a revalorizar el papel del trabajo en Cuba, indican expertos en mesa redonda convocada por BOHEMIA. Apremia descentralizar gestiones administrativas y que cada individuo sea responsable y participante, coinciden. Las motivaciones efectivas han de convertir al trabajo en primera necesidad y, junto a la educación de la familia, borrar la cultura del "rebusque". Formar en los valores del trabajo debe encontrar sustento en la realidad y sus ejemplos.

Se trata de una Mesa Redonda organizada por la revista Bohemia de Cuba sobre los jóvenes, la historia y la formación de valores. El texto es la transcripción del debate en el que participaron 7 especialistas de diferentes áreas.

For Putnam in "Representation and Reality", there cannot be any intentional science, thus dooming cognitive science. His argument is that intentional concepts are functional, and that functionalism cannot explain anything because "everything has every functional organization", providing a proof. Analyzing his proof, we find that Putnam is assuming an ideal interpreting subject who can compute effortlessly and who is not intentional. But the subject doing science is a human being, and we are not that way. Therefore, in order to save (...) cognitive science, we propose to replace the ideal subject with a real and intentional human subject, and we propose to model intentionality by using a problem theory which is an intuitionist set theory where the resolving subject is a computing device. We are intentional because we are living beings, where life is the intention of not to die, so we are embodied intentions designed by evolution. We are real and then we have to compute our resolutions to the survival problem, and fortuitously we are computationally Turing complete, so our language is complete and then full and self referable. In summary, evolutionary subjectivism modeled as problem solving by computing should save cognitive science. Or, in other words, we are proposing to update Kant with Darwin and Turing. (shrink)

In this paper, we analyze the origin of the links between global bioethics (which we differentiate from biomedical bioethics) and human rights. We understand that we are in a global civilizational crisis, whose roots extend to 1492 today, in which the modern-capitalist model used the discourse of human rights to justify its predatory technocracy. There are three theoretical assumptions that support our analysis: 1) The current conditions in which the technique shows its destructive power over nature (Anthropocene) indicate that none (...) of the ethical antecedents are applicable to such circumstances. In this new context, the kantian categorical imperative has been reconverted into a moral and political duty to not instrumentalize either human beings or nature. We call this new ethical consideration bioethics. 2) The current geopolitical composition of the world must be thought in terms of the global North and the global South, as two regions that are forged in the midst of important processes of globalization of the world-system, and whose main consequence lies in the absence of equity in the distribution of wealth and well-being between the two. 3) The current environmental crisis or climate change, the product of an economic model based on extractive technology, has become one of the most serious threats against human rights. (shrink)

Marta Suria writes *Ella soy yo* as part of her response to the irruption of the memories of the sexual aggressions she had suffered since childhood. She is convinced that the way she narrates her experience will transform and liberate her. How is it at all possible that a certain kind of narrative may transform and li- berate us? In this paper, we will first describe the conception of the relationship between language and experience that lies behind this perplexity and, (...) secondly, we will sketch an alternative conception that will hopefully allow us to account for the transformative power of certain kinds of narratives. This alternative conception will hinge on the idea of expression and on the concept of aspect perception. For this purpose, we will firstly argue that language can be used not only to describe or evaluate our experience, but also to express it; we will, then, defend the view that linguistic or gestural expressions of our experiences not only announce or manifest them, but contribute to shaping and modulating them; finally, we will highlight the transformative, humanizing power of certain expressive uses of language. (shrink)

The received view about rationalizing explanations divides our psychological status into two kinds: beliefs and desires. In *The Retrieval of Ethics*, Talbot Brewer makes a case against this view. In this paper, I examine our experience as readers of *The Castle* by Franz Kafka to support Brewer's critical program, that is, his challenge to the received view. I will argue, however, that a proper analysis of this experience poses a serious problem to Brewer's alternative approach, that is, to his attempt (...) to retrieve our agency thanks to a proper understanding of the role of the good in rationalizing explanations. (shrink)

Robert Dunn, David Finkelstein and Richard Moran have recently contributed to broadening the debate on self-knowledge within the analytic tradition. They raise questions concerning the sort of awareness that may have a healing effect in psychoanalytic therapy, and enhance the relevance to self-knowledge of a deliberative, and practically committed, attitude toward oneself. They reject, however, that self-observation could play a significant role in a strictly first-person attitude toward oneself, since they conceive of it as essentially detached and, in this respect, (...) similar to the kind of attitude that a third party might adopt. I will appeal to Simone Weil's distinction between two sorts obedience and to the contrast between two characters in *The Karamazov Brothers* to elucidate a kind of self-awareness that involves a kind of observation that is constitutively committed. This line of reasoning will also serve to elucidate a fundamental sort of self-knowledge that derives from the subject's capacity to acknowledge her own position within the ethical world and is closely associated to the goal of psychoanalytic therapy. (shrink)

This essay examine Samuel Beckett's *Trilogy to specify the conditions under which we could make sense of practical necessity. Among other things, I will show how Ajax' must is connected to Mol/oy's attempt to visit his mother and to the need to keep talking that both Molloy and the Unnamable share. I will conclude that their dislocated pursuit of certainty reveal - among other things - how the conditions under which practical necessity can be properly experienced have been extirpated from (...) our social and cultural context. Still, the fact that its vestiges nevertheless subsist provide some reason to regard practical necessity as a constitutive aspect of our agency. This will provide a particular sense in which the Unnamable may coherently claim: "I don't know, I'll never know, in the silence you don't know, you must go on, I can't go on, I will go on.". (shrink)

Entiende Christine Korsgaard que sólo una vida gobernada por principios universales responde a nuestra condición de sujetos, pues, de otro modo, quedaríamos reducidos a un amasijo de impulsos inconexos. Quiere, no obstante, alejarse de la imagen del sujeto escindido entre razón y pasión y reivindica la necesidad de unificar cada una de las partes que lo constituyen. Tal unificación deberá descansar, según Korsgaard, en el respeto a principios morales de carácter universal, si bien confía en que una vida gobernada por (...) tales principios permita atender suficientemente los proyectos y compromisos con los que el sujeto se identifica y que constituyen su identidad práctica. En este escrito, trataré de mostrar que la propuesta de Korsgaard no acaba de alejarse de la concepción dividida del sujeto. Argumentaré, en este sentido, que las asimetrías que establece entre la identidad moral y otros tipos de identidades prácticas sólo pueden entenderse desde esa concepción escindida. (shrink)

at seek to identify the necessary and sufficient conditions for a work to count as fiction. She argues that this goal cannot really be achieved; instead, she appeals to the notion of genre to distinguish between fiction and nonfiction. This notion is significantly more flex- ible, since it invites us to identify standard—but not necessary—and counter-standard features of works of fiction in light of our classificatory practices. More specifically, Friend argues that the genre of fiction has the genre of nonfiction—and (...) only that genre—as its con- trast class. I will refer to the particular way in which Friend elaborates this claim as the contrast view. I have, nevertheless, the impression that this view unnecessarily narrows down the array of perspectives and attitudes from which we can approach works of fiction. I will thus develop a line of reasoning to the effect that the contrast view should rather be construed as picking out a particular way of relating to works of fiction that lies at the end of a continuum defined by different degrees of reflectivity and estrangement. This implies that the contrast view is false as a general claim about how we experience works of fiction, even though this view may appropriately de- pict a specific way of approaching such works. (shrink)

In this chapter, I focus on the experience of torture and, more specifically, on Jean Améry's account of it in his book *At the Mind's Limits*. There he claims that the loss of confidence in the world is the most devastating effect he experienced as a victim of torture. I thus explore what cosmopolitan aspiration may be revealed by this loss and also discuss whether it is to be discredited as an irrational reaction on the victim's side or instead as (...) proportional to the facts and, consequently, as relevant to the conditions under which a certain cosmopolitan aspiration could be achieved or, at least, favored. (shrink)

In _Deaths in Venice_ Philip Kitcher explores the bearing that _Death in Venice_ by Thomas Mann may have on 'the oldest and deepest question of philosophy: _how to live_'. In this paper, I will distinguish two ways in which this question can be interpreted. One one reading, it amounts to the question 'how to lead a valuable or worthy life?', whereas on the other it involves a more elusive idea, namely, that a person may breath and walk and still be (...) dead in a relevant sense, that is, from the perspectivo in which being alive does not reduce to biological survival. In my view, Kitcher's reflection on Mann's novella relies on the first, more standard reading. I argue, though, that the being-alive interpretation sheds a more unified light on _Death in Venice_; in fact, I will conclude that the need to shift from one to another interpretation constitutes a fundamental concern in the novella. (shrink)

The Global Financial Crisis of 2007–2009 exacerbated two distinct concerns about the independence of central banks: a concern about legitimacy and a concern about economic justice. This paper explores the legitimacy of independent central banks from the perspective of these two concerns, by presenting two distinct models of central banking and their different claims to political legitimacy and distributive justice. I argue primarily that we should avoid construing central bank independence in binary terms, such that central banks either are, or (...) are not, independent. I will argue that we should instead construe central bank independence in scalar terms, so that independence admits of degree, thus allowing us to develop an account of independence in which central banks can retain it to the extent necessary for economic efficiency, while meeting reasonable concerns regarding democratic legitimacy and economic justice. (shrink)

This article seeks to reconstruct Derrida’s position regarding the phenomenological problem of givenness. Using Jean-Luc Marion’s description of saturated phenomena as a reference point, I argue that Derrida questions the possibility of an excess of intuition. I propose an interpretation of key moments in his thought to demonstrate that the generalization of writing implicitly attributes impure donation to all phenomena. In other words, a donation from which absolute certainty cannot be derived and which necessitates rejecting the supposed singularity of any (...) phenomenon, including aesthetic ones that serve as a paradigm for the saturation trope. (shrink)

Menas is a term that has attracted a great deal of attention on the political scene in Spain at present. Although the term had a neutral usage originally, being an acronym for unaccompanied foreign minors, it has recently evolved into a term with clear negative connotations. This article explores what kind of term menas is today. Specifically, we will examine whether menas is a slur or an ESTI, an ethnic/social term used as an insult. First, we point out the most (...) defining characteristics of both types of terms. Then, using analyses on linguistic corpora, we show that menas exhibits the most defining characteristics of ESTIs. We end by discussing the possible evolution of the term, pointing out that, although the term presents the features related to ESTIs, there are two possible scenarios. On the one hand, the term may retain its neutral uses and thus remain an ESTI. On the other hand, the neutral uses may disappear, and thus the term may become a slur. (shrink)

Relatar lo ocurrido como invención: una introducción a la filosofía de la ficción contemporánea ofrece al lector en castellano una magnífica oportunidad para familiarizarse con algunos aspectos centrales de la filosofía del lenguaje contemporánea y sus implicaciones para la teoría de la ficción. García-Carpintero recorre los argumentos fundamentales en favor y en contra de cada una de las posiciones relevantes, y nos propone finalmente un análisis alternativo de la norma de la ficción y una teoría neofregeana de los términos referenciales (...) que logra esquivar algunas objeciones tradicionales. Esta discusión incluye, no obstante, dos objeciones a su norma de la ficción: una se refiere a las formas de la conciencia que esa norma presupone y la otra a la naturaleza del interés que suscitan los proyectos imaginativos vinculados a las obras de ficción. (shrink)

Panel de discusión del Cuerpo Académico de Estética y Arte realizado en los marcos del Tercer Coloquio Nacional de la Asociación Mexicana de Estudios en Estética, en el que fueron expositores los doctores José Ramón Fabelo Corzo, Gerardo de la Fuente Lora e Isabel Fraile Martín. El doctor Fabelo realizó una presentación general sobre los antecedentes del tema, su significación y perspectivas de desarrollo, en particular sobre las posibilidades de introducción de nuevas categorías, entre ellas la de la “colonialidad del (...) valer”. El doctor De la Fuente, por su parte, centró su intervención en las contradicciones que debe resolver la teoría de la colonialidad para no terminar realizando ella misma una apología a la colonialidad, refiriéndose al papel que en ello puede y debe desempeñar la estética. La doctora Fraile llama la atención sobre lo que podría considerarse el lado positivo de las relaciones de colonialidad que permitieron, entre otras consecuencias, un mutuo enriquecimiento cultural, algo que muestra mediante el análisis del traspaso de imaginarios visuales para los artistas de América Latina. (shrink)

Buscando un acercamiento más íntimo a Adolfo Sánchez Vázquez como ser humano, integrante de una familia y educador, se realiza esta entrevista a María Aurora Sánchez Rebolledo, su hija. La misma fue realizada por José Ramón Fabelo Corzo y Rodrigo Walls Calatayud, en representación del equipo de Colección La Fuente, y tuvo lugar en noviembre de 2020, durante la época de confinamiento mundial debido a la pandemia por la COVID-19. La comunicación con Aurora se efectuó por medio de mensajes electrónicos, (...) a través de medios digitales. (shrink)

‘Dogwhistle’ refers to a kind of political manipulation that some people carry out for political gains. According to Saul (2018), dogwhistles can be either intentional or unintentional depending on whether the speaker carried out the dogwhistle deliberately or not —although one cannot always recognize whether a particular case was intentional. In addition to being intentional or not, dogwhistles can also be overt or covert depending on whether the audience is aware or not of the dogwhistle. In the case of overt (...) dogwhistles, the speaker addresses a message to an audience with two possible interpretations. One of these is coded and affects only a subset the audience (Witten 2014). Covert dogwhistles, on the other hand, are not really about sending a “coded message.” Instead, they raise attitudes to salience, so people will act on them without realizing they are being moved on them. As Stanley (2015) points out, these kinds of dogwhistles work as a strategy for undermining democratic ideals without immediate rejection. Our key question is whether covert dogwhistles constitute a special form of implicit communication or whether they can be reduced to already existing forms of implicit communication such as presuppositions or implicatures. We will focus on covert dogwhistles because they seem more difficult to accommodate within the traditional categories of presuppositions and implicatures. To carry out this task, we compare the features of each of the mentioned phenomena and analyse how they behave in the face of retraction. (shrink)

The work presented has the following approach: starting from the Pope's reflection on the planet and ecological problems, it is intended to show the philosophical influences that underlie Francisco's exposition. These influences make it possible to describe a philosophical profile present in the encyclical Laudato si’. In addition, since philosophy claims to know, it is not exhausted only in knowledge, but tries to know in order to act; therefore, the presence of an ethical proposal follows; and since all ethics leads (...) to action, it follows that action cannot be without some indicators, without an axiology on which human action on the planet revolves. The result is that Francisco offers an ethic of otherness that feels the other as an authentic neighbor, even those who are in the future. It is an ethic of common benefit and caring for the other whose fundamental axis is the person and for this reason he reflects the phenomenon of human life within life on Earth, with which its philosophical approach seems personalist, from a point of Christian view. (shrink)

Este trabalho tem por tema a técnica moderna e sua relação com a ciência; sendo o ensaio heideggeriano (A questão da técnica) leitmotiv à discussão. Para tanto, o objetivo que cerca esta pesquisa diz respeito à pergunta - que é a técnica moderna? A esta interrogação se dá, portanto, uma questão ontológica de investigação. Todavia, o modo de se proceder ao exame deste objeto se faz por um caminho exploratório de cunho teórico, baseado na proposta hermenêutica, a fim de entender (...) o que ela é, bem como a força que poderia exercer sobre o modo de ser e pensar científicos. Com efeito, a explicação metafísica (filosófica) sobre o item em análise, a técnica, pôs em questão o mecanismo que ocultamente operaria em todas as expressões da técnica; demonstrando sua essência que atravessa todo o método científico, e o próprio status de conhecimento sobre os objetos observados e criados pela ciência. Fato este que, finalmente, destituiria a técnica enquanto meio, dando a ela, no mundo científico moderno, o estatuto de causa ontológica, razão de existência das coisas. (shrink)

El artículo de investigación rememora en 2019 el 150 aniversario de la publicación de John Stuart Mill titulada La Esclavitud Femenina (1869). Recorre los principales ejes temáticos del autor acerca de su idea de mujer, de la necesidad de liberar a la mujer e igualarla al varón en los terrenos de la familia, laboral, educativo y político.

This paper aims to deepen our understanding of so-called covert dogwhistles. I discuss whether a covert dogwhistle is a specific sort of mechanism of manipulation or whether, on the contrary, it draws on other already familiar linguistic mechanisms such as implicatures or presuppositions. I put forward a series of arguments aimed at illustrating that implicatures and presuppositions, on the one hand, and covert dogwhistles, on the other, differ in their linguistic behaviour concerning plausible deniability, cancellability, calculability and mutual acceptance. I (...) concluded this paper by outlining a simple theory for covert dogwhistles according to which they are attitude-foregrounders. (shrink)

Orang-utans played a communication game in two studies testing their ability to produce and comprehend requestive pointing. While the ‘communicator’ could see but not obtain hidden food, the ‘donor’ could release the food to the communicator, but could not see its location for herself. They could coordinate successfully if the communicator pointed to the food, and if the donor comprehended his communicative goal and responded pro-socially. In Study 1, one orang-utan pointed regularly and accurately for peers. However, they responded only (...) rarely. In Study 2, a human experimenter played the communicator’s role in three conditions, testing the apes’ comprehension of points of different heights and different degrees of ostension. There was no effect of condition. However, across conditions one donor performed well individually, and as a group orang-utans’ comprehension performance tended towards significance. We explain this on the grounds that comprehension required inferences that they found difficult – but not impossible. The finding has valuable implications for our thinking about the development of pointing in phylogeny. (shrink)

Philosophers have distinguished at least three different interpretations of Rawls’s difference principle. This principle claims that social and economic inequalities are to be arranged so that they are to the greatest benefit of the least advantaged. My aim in this paper is to show that according to the most attractive and plausible interpretation of that principle, which I call the reciprocity view, Rawls’s difference principle allows us to limit economic growth in order to preserve nature and protect the interests of (...) future generations, while still meeting the demands of justice concerning the least advantaged members of society. (shrink)

The story of the Ship of Theseus is one of the most venerable conundrums in philosophy. Some philosophers consider it a genuine puzzle. Others deny that it is so. It is, therefore, an open question whether there is or there is not a puzzle in the Ship of Theseus story. So, arguably, it makes sense to test empirically whether people perceive the case as a puzzle. Recently, David Rose, Edouard Machery, Stephen Stich and forty-two other researchers from different countries have (...) undertaken that task. We argue that their tests do not provide any evidence that bears on the question as to whether the Ship of Theseus case is a genuine puzzle. In our discussion we address also what should be taken into account if one wishes to test the puzzling, or not puzzling, status of the Ship of Theseus story. (shrink)

El artículo trata de mostrar las influencias de los ideales de la Ilustración en el pensamiento de John Stuart Mill. Así, puede comprobarse como en esos ideales de libertad, igualdad, tolerancia, respeto a la diferencia que propugna la Ilustración están presentes en el pensamiento de Mill y vertebran su filosofía.

El presente ensayo plantea la posibilidad de considerar nuevamente al diseño editorial como una actividad artística. Este campo no pudo escapar al fenómeno de la sociedad del espectáculo que hoy envuelve a casi toda actividad humana. Ello indiscutiblemente afecta la manera en que se valora esta actividad actualmente, vista las más de las veces como un simple aditamento utilitario con más fines comerciales que artísticos. A pesar de ello no deja de ser loable una revaloración de la disciplina que la (...) considere como una producción también transutilitaria, un fenómeno a la vez estético y extraestético y una actividad que, a través de su propia praxis, construye al ser histórico... (shrink)

The work then develops attempts to present the most relevant aspects of the philosophical thought of John Stuart Mill in relation to religion. The work consists of two parts: the first part, w e develop below, theological reflection on the most important aspects about religión, the debate on the arguments that justify the existente of God; the attributes of God; the occurrence of evil in the World; and, finally, the M ill's assesment about Christ. The second part, will focus on (...) aspects about utilitarian morality and the Christian religion; the proposal about new religión, M ankind's Religion; the happiness in your relationship with utilitarianism, happiness relates to Christianity and the common ground between Christian doctrine and utilitarian doctrine. (shrink)

En el campo de la estética y la teoría del arte, la imposición de categorías, conceptos y valores por parte de las culturas colonizadoras y hegemónicas (que hoy han sido introyectados como parte de la conciencia valorativa de las culturas dominadas) ha condenado lo generado por el otro (la periferia), a no ser más que algo premoderno, bárbaro y, por tanto, concebido como algo que debe ser trascendido o superado. Tal es el caso de la producción artística de los pueblos (...) colonizados: la llamada artesanía, expresión artística históricamente asociada a una alteridad indígena-popular que suele ser analizada y valorada bajo los estándares axiológicos que sostiene dicho sistema occidental de valores. (shrink)

El presente artículo es un extracto de la Tesis Doctoral leída en la Facultad de Filosofía de la Universidad de Oviedo el 16 de abril de 2010 titulada Educación para la Libertad en el pensamiento de John Stuart Mill. Este artículo recoge de forma resumida, a lo largo de sus páginas, los aspectos más destacables de dicha Tesis Doctoral. Se subraya el aspecto de la educación como elemento fundamental en el pensamiento del filósofo inglés John Stuart Mill, en el sentido (...) de mostrar la educación como aquello que permite sacar al exterior las capacidades, talentos, destrezas que la persona posee. Al mismo tiempo es la educación, en el marco de la cultura, la que afina y refina a la persona, ayudándola a construirse como una persona que se incorpore a la ciudadanía con derechos y deberes y que ejerza esa ciudadanía responsablemente en aras del bien común. La educación hace al ser humano más libre, y la libertad es la esencia de la persona en el pensamiento de Stuart Mill. (shrink)

El trabajo que se presenta intenta mostrar, por un lado y siguiendo a Ortega y Gasset, la complejidad del fenómeno de la política; y por otro lado, a partir de la constatación anterior, la necesidad de una ética que haga de la política una actividad presidida por el diálogo, la integración y la búsqueda de soluciones a las complejidades de la sociedad actual. Son relevantes en este aspecto Apel y Habermas.

Andy Warhol (1928-1987), considerado por muchos como el más importante y emblemático artista estadounidense, sigue despertando, a más de 20 años de su muerte, un renovado interés interpretativo, acompañado de no pocas polémicas que evidencian criterios encontrados y lecturas diversas. Siendo el principal representante del Pop Art, Warhol concentró en sí mismo y en su obra los atributos fundamentales de toda una nueva etapa del desarrollo del arte, caracterizada por una especie de salto mortal desde lo que había sido hasta (...) los años cincuenta del siglo XX el paradigma por excelencia del buen arte y del gusto refinado, sobre todo en los medios artísticos estadounidenses: el expresionismo abstracto. El arte pop le devolvía un contenido figurativo al arte, pero, a diferencia de épocas anteriores, extraía ese contenido de los objetos más comunes de la cultura de masas de la sociedad de su tiempo. (shrink)