: En el trabajo se busca constatar y analizar los fundamentos de la simbiosis armoniosa que se da entre lo poético y lo filosófico en el pensamiento de José Martí. Tal imbricación la encontramos no sólo en él. Ha llegado a ser bastante frecuente en un contexto como el latinoamericano. Pero, tal vez sea en Martí en quien esa fusión se acrisola de manera más brillante. Nunca se preocupó demasiado por el contenido filosófico de su poesía ni por la (...) forma poética con que vertió sus pensamientos más profundos y de mayor alcance. O, dicho de manera más exacta, sí se preocupó, y mucho, porque lo uno y lo otro nunca estuviera ausente. Y por esa misma razón fue siempre más que poeta y más que filósofo, fue escritor y pensador, o como prefirieron llamarlo sus contemporáneos, fue maestro, en cualquier caso, universal, con todas las posibles acepciones que a este último término pueda otorgársele, excepto de aquella que asume la universalidad como el despego de lo propio y particular. Eso sí no lo encontraremos en Martí. En ningún momento olvidó, no importa el lugar donde se encontrara, que escribía y pensaba desde y para su colonizada Cuba y desde y para su también sufrida América. (shrink)

Education is essential to life, and the epidemic affected everything. Parents want to get their kids the most important teaching. However, since COVID-19 has affected schools and other institutions, providing education has become the most significant issue. Online learning pedagogy uses technology to provide high-quality learning environments for student-centered learning. Further, this study explores the experiences and challenges faced by Filipino tertiary students regarding the lack of gadgets amidst online learning. Employing the Interpretative Phenomenological Analysis, the findings of this study (...) were: Some college students still have difficulty with online learning. Attending online classes is difficult, especially for students with limited resources. Smartphones, other gadgets, and internet connections play a significant role in online classrooms because they are the ones that students utilize while learning online, which is essential for successful participation in online higher education as well as for solving a variety of other difficulties in the new normal. Further, College students face similar health challenges. Having an online learning setup is not just about students' struggles with learning resources but also about their health issues. When our respondents used their smartphones for an extended period, they reported eye aches and blurred vision. They also said that some of their body parts, such as their legs and back, are aching, and feel pressured because they tend to overthink things in their surroundings, which causes them incredible difficulty in performing their best in attending online classes. Even though college students continue to suffer from a lack of learning resources during online sessions, they do their best to manage their needs and the scarcity of learning resources. Students have unique coping methods for dealing with difficulties in online classes. (shrink)

El ensayo busca fundamentar la vigencia del concepto martiano de Nuestra América y del proyecto de sociedad y de pensamiento que este entraña. Se realiza un análisis comparativo de la idea compartida por Hegel y Martí sobre la centralidad que pueden asumir ciertos pueblos en la Historia y el diferente papel que cada uno le asigna a América en el concierto universal de naciones. Se analiza la posibilidad de que sea por fin el XXI el siglo de Nuestra América, los (...) elementos que confirman el inicio de su realización y los retos y peligros que la consumación de esa posibilidad enfrenta. (shrink)

En este trabajo se busca constatar y analizar los fundamentos de la simbiosis armoniosa que se da entre lo poético y lo filosófico en el pensamiento de José Martí. Tal imbricación la encontramos no sólo en él. Ha llegado a ser bastante frecuente en un contexto como el latinoamericano. Pero, tal vez sea en Martí en quien esa fusión se acrisola de manera más brillante. Nunca se preocupó demasiado por el contenido filosófico de su poesía ni por la forma (...) poética con que vertió sus pensamientos más profundos y de mayor alcance. O, dicho de manera más exacta, sí se preocupó, y mucho, porque lo uno y lo otro nunca estuviera ausente. Y por esa misma razón fue siempre más que poeta y más que filósofo, fue escritor y pensador, o como prefirieron llamarlo sus contemporáneos, fue maestro, en cualquier caso, universal, con todas las posibles acepciones que a este último término pueda otorgársele, excepto de aquella que asume la universalidad como el despego de lo propio y particular. Eso sí no lo encontraremos en Martí. En ningún momento olvidó, no importa el lugar donde se encontrara, que escribía y pensaba desde y para su colonizada Cuba y desde y para su también sufrida América. (shrink)

El ensayo busca fundamentar la vigencia del concepto martiano de Nuestra América y del proyecto de sociedad y de pensamiento que este entraña. Se realiza un análisis comparativo de la idea compartida por Hegel y Martí sobre la centralidad que pueden asumir ciertos pueblos en la Historia y el diferente papel que cada uno le asigna a América en el concierto universal de naciones. Se analiza la posibilidad de que sea por fin el XXI el siglo de Nuestra América, los (...) elementos que confirman el inicio de su realización y los retos y peligros que la consumación de esa posibilidad enfrenta. (shrink)

This article aims to review the standard objections to dualism and to argue that will either fail to convince someone committed to dualism or are flawed on independent grounds. I begin by presenting the taxonomy of metaphysical positions on concrete particulars as they relate to the dispute between materialists and dualists, and in particular substance dualism is defined. In the first section, several kinds of substance dualism are distinguished and the relevant varieties of this kind of dualism are selected. The (...) remaining sections are analyses of the standard objections to substance dualism : It is uninformative, has troubles accounting for soul individuation, causal pairing and interaction, violates laws of physics, is made implausible by the development of neuroscience and it postulates entities beyond necessity. I conclude that none of these objections is successful. (shrink)

James Shaw has written an excellent book on Wittgenstein’s rule-following considerations. It manages to provide fresh perspectives on a topic on which it seemed.

This chapter connects the phenomenon of double bookkeeping to two critical debates in the philosophy of delusion: one from the analytic tradition and one from the phenomenological tradition. First, I will show how the failure of action guidance on the part of some delusions suggests an argument to the standard view that delusions are beliefs (doxasticism about delusion) and how its proponents have countered it by ascribing behavioral inertia to avolition, emotional disturbances, or a failure of the surrounding environment in (...) supporting the agent’s motivation to act. Second, I will show how the mismatch between the experience of double bookkeeping and that of having the usual propositional attitudes of folk psychology suggests another, more recalcitrant argument not only against doxasticism but against the very attempt to fit delusion into folk psychology. Third, I will show how phenomenologically inspired theories of delusion, such as the multiple realities hypothesis, bypass the debates above and focus on describing and understanding the disturbances in the structure of experience undergone by patients. I conclude that the philosophical discussions ensuing from an appreciation of double bookkeeping show some of the limitations of the analytic philosophical approach to delusion. (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.

In debating the ethics of immigration, philosophers have focused much of their attention on determining whether a political community ought to have the discretionary right to control immigration. They have not, however, given the same amount of consideration to determining whether there are any ethical limits on how a political community enforces its immigration policy. This article, therefore, offers a different approach to immigration justice. It presents a case against legitimate states having discretionary control over immigration by showing both how (...) ethical limits on enforcement circumscribe the options legitimate states have in determining their immigration policy and how all immigrants (including undocumented immigrants) are entitled to certain protections against a state’s enforcement apparatus. (shrink)

This essay argues that we should find Crimmigration, which is the collapsing of immigration law with criminal law, morally problematic for three reasons. First, it denies those who are facing criminal penalties important constitutional protections. Second, it doubly punishes those who have already served their criminal sentence with an added punishment that should be considered cruel and unusual (i.e., indefinite imprisonment or exile). Third, when the tactics aimed at protecting and serving local communities get usurped by the federal government for (...) immigration enforcement purposes, they often undermine these original aims or get used in ways that conflict with the U.S. Constitution. These concerns should prompt us therefore either to reject the government’s plenary power over immigration or require the federal government to be more consistent about maintaining the separation between criminal law and immigration law. (shrink)

Clinical delusions are widely characterized as being pathological beliefs in both the clinical literature and in common sense. Recently, a philosophical debate has emerged between defenders of the commonsense position (doxasticists) and their opponents, who have the burden of pointing toward alternative characterizations (anti-doxasticists). In this chapter, I argue that both doxasticism and anti- doxasticism fail to characterize the functional role of delusions while at the same time being unable to play a role in the explanation of these phenomena. I (...) also argue that though a more nuanced view of belief in which mental states are more or less belief-like instills a healthy skepticism towards the precision of folk-psychological concepts, such a stance fails to be of use in building a theory of delusion that will be able to bridge different levels of explanation, such as the phenomenology and neurobiology of delusion. Thus, I advocate moving past the question ‘Are delusions beliefs?’ and their description as propositional attitudes toward the description of the processes that generate delusion, with a view toward explaining, rather than explaining away, the personal-level aspects of the phenomenon that have been made inscrutable by investing in doxastic terminology. (shrink)

The article examines Wittgenstein’s thought on the language of pain in first and third person. Relevant grammatical differences, according to the typical analytical method of this philosopher, are highlighted not only in relation to the two perspectives, but also regarding the use of cognitive verbs such as ‘feeling’ and ‘knowing’. The exam of many texts suggests some issues concerning the relationship between personal experiences, empathic grasping of other’s feelings and their conceptual translation. A brief comparison with some Thomas Aquinas’ texts (...) complements the proposal of the existence of non intentional knowledge. (shrink)

In this paper, we discuss an abductive argument for the existence of God from the experience of awe at natural beauty. If God's creative work is a viable explanation for why we experience awe at natural beauty, and there is no satisfactory naturalistic explanation for the origins of such experiences, then we have defeasible evidence that God exists. To evaluate the argument's tenability, we assess the merits of the two main theocentric frameworks that can be marshaled to answer the question (...) of why human beings experience awe at natural beauty: (1) taking the experience of natural beauty as resulting from God's design intentions and (2) conceiving experiences of natural beauty as religious experiences in themselves. We argue that the presence of phenomenological content the fine-grainedness of which exceeds our descriptive and conceptual capacities is better accounted for by the latter hypothesis: experiencing natural beauty amounts to experiencing divine attributes. We conclude that the argument's theological premise is tenable and, having previously argued for the empirical premise (Porcher & De Luca-Noronha, 2021), we conclude that awe at natural beauty is best explained by the existence of God. (shrink)

In this paper, we take our cue from Kevin Schilbrack’s admonishment that the philosophy of religion needs to take religious practices seriously as an object of investigation. We do so by offering Afro-Brazilian traditions as an example of the methodological poverty of current philosophical engagement with religions that are not text-based, belief-focused, and institutionalized. Anthropologists have studied these primarily orally transmitted traditions for nearly a century. Still, they involve practices, such as offering and sacrifice as well as spirit possession and (...) mediumship, that have yet to receive attention from philosophers. We argue that this is not an accident: philosophers have had a highly restricted diet of examples, have not looked at ethnography as source material, and thus still need to put together a methodology to tackle such practices. After elucidating Schilbrack’s suggestions to adopt an embodiment paradigm and apply conceptual metaphor theory and the extended mind thesis to consider religious practices as thoughtful, we offer criticism of the specifics of his threefold solution. First, it assumes language is linear; second, it takes a problematic view of the body; and third, it abides by a misleading view of the “levels” of cognition. We conclude that the philosophy of religion should adopt enactivism to understand religious practices as cognitive enterprises. (shrink)

I assess Tamar Gendler's (2007) account of self-deception according to which its characteristic state is not belief, but imaginative pretense. After giving an overview of the literature and presenting the conceptual puzzles engendered by the notion of self-deception, I introduce Gendler's account, which emerges as a rival to practically all extant accounts of self-deception. I object to it by first arguing that her argument for abandoning belief as the characteristic state of self-deception conflates the state of belief and the process (...) of belief-formation when interpreting David Velleman's (2000) thesis that belief is an essentially truth-directed attitude. I then call attention to the fact that Velleman's argument for the identity of motivational role between belief and imagining, on which Gendler's argument for self-deception as pretense depends, conflates two senses of 'motivational role'-a stronger but implausible sense and a weaker but explanatorily irrelevant sense. Finally, I introduce Neil Van Leeuwen's (2009) argument to the effect that belief is the practical ground of all non-belief cognitive attitudes in circumstances wherein the latter prompt action. I apply this framework to Gendler's account to ultimately show that imaginative pretense fails to explain the existence of voluntary actions which result from self-deception. (shrink)

Etude de l'extension par la negation semi-intuitionniste de la logique positive des propositions appelee logique C, developpee par A. Urquhart afin de definir une semantique relationnelle valable pour la logique des valeurs infinies de Lukasiewicz (Lw). Evitant les axiomes de contraction et de reduction propres a la logique classique de Dummett, l'A. propose une semantique de type Routley-Meyer pour le systeme d'Urquhart (CI) en tant que celle-la ne fournit que des theories consistantes pour la completude de celui-ci.

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.

Given the oncoming demographic changes—which are primarily driven by the growth in the Latinx community—the United States is predicted to become a minority-majority country by around 2050. This seems to suggest that electoral strategies that employ “dog-whistle” politics are destined for the dust-bin of history. Following the work of critical race theorists, such as Ian Haney-Lopez and Derrick Bell, I want to suggest that pronouncing the inevitable demise of dog-whistle politics is premature. This is because there are reasons to suspect (...) that certain segments of the Latinx community—much like the Southern and Eastern Europeans in the early part of 20th Century—might be co-opted into American whiteness. (shrink)

La confianza ciega ya no corre. Estamos en tiempos de crisis. La pérdida de confianza está generalizada, va desde lo privado a lo público. Pasa por las desconfianzas políticas, los organismos financieros y llega hasta nuestros líderes espirituales. La ruptura de la confianza, sobre todo ante situaciones de abuso, muchas veces parece definitiva, pero vivir en la total desconfianza es imposible. Conocido por haber denunciado públicamente los abusos de un poderoso sacerdote chileno, el filósofo José Andrés Murillo ha creado (...) el concepto de confianza lúcida, que limita con la desconfianza por un lado y con la confianza ciega por el otro. La confianza lúcida es el centro de este libro que surge en días marcados por el rechazo a los abusos de poder, la desconfianza, el miedo y la obsesión por la seguridad. Una declaración de principios según la cual ningún abuso tiene derecho a robar lo más preciado del ser humano: Confiar en otros y en uno mismo. (shrink)

In this article, I broadly sketch out the current philosophical debate over immigration and highlight some of its shortcomings. My contention is that the debate has been too focused on border enforcement and therefore has left untouched one of the more central issue of this debate: what to do with unauthorized immigrants who have already crossed the border and with the “push and pull” factors that have created this situation. After making this point, I turn to the work of Enrique (...) Dussel and argue that his philosophical approach offers some insights that can help overcome these shortcomings. In particular, Dussel’s commitment to a social critique and transformation that begins with the material grievances of the most excluded and oppressed in a community. Under this type of approach, the immigration debate would begin with the grievances of the victims of immigration polices and reform (i.e. unauthorized immigrants) instead of with concerns for how to better enforce borders. Lastly, I point out that this type of approach is consistent with the current Immigrant Rights Movement in the United States. (shrink)

Although delusion is one of the central concepts of psychopathology, it stills eludes precise conceptualization. In this paper, I present certain basic issues concerning the classification and definition of delusion, as well as its ontological status. By examining these issues, I aim to shed light on the ambiguity of the clinical term ‘delusion’ and its extension, as well as provide clues as to why philosophers are increasingly joining the ranks of psychiatrists, psychologists, and neuroscientists in the effort to come to (...) a comprehensive understanding of delusion. (shrink)

Philosophers have assumed that as long as discriminatory admission and exclusion policies are off the table, it is possible for one to adopt a restrictionist position on the issue of immigration without having to worry that this position might entail discriminatory outcomes. The problem with this assumption emerges, however,when two important points are taken into consideration. First, immigration controls are not simply discriminatory because they are based on racist or ethnocentric attitudes and beliefs, but can themselves also be the source (...) of social and civic ostracism. Second, by focusing so much on questions of admission and exclusion, philosophers have tended to overlook the discriminatory potential of immigration enforcement mechanisms. In this essay, I make the case that philosophers who deal with the issue of immigration cannot dispense with the potential for discrimination in a state's enforcement mechanism as easily as they have with the potential for discrimination in a state’s admission and exclusions criteria. In addition, I put forth the positive claim that the way to combat this potential for discrimination (e.g., xenophobia) must begin with a defense of, and advocacy for, immigrant rights. (shrink)

In this essay, I argue that even when they appear to help, restrictions on migration are usually only an impediment, not an aid, to cosmopolitan justice. Even though some egalitarian cosmopolitans are well intentioned in their support of migration restrictions, I argue that migration restrictions are (i) not truly cosmopolitan and (ii) will not have the kinds of consequences they expect. My argument in defense of this claim begins, in section 1, by outlining a defense of migration restrictions based on (...) egalitarian cosmopolitan grounds. Then in sections two and three, I reply to the harms this position associates with open borders and provide some reasons as to why restrictions on migration are incompatible with cosmopolitan justice. (shrink)

In this paper I discuss the scientific respectability of delusion as a psychiatric category. First, I present the essentialist objection to the natural kindhood of psychiatric categories, as well as non-essentialism about natural kinds as a response to that objection. Second, I present a nuanced classification of kinds of kinds. Third, drawing on the claim that the attribution of delusion relies on a folk psychological underpinning, I present the mind-dependence objection to the natural kind status of delusion. Finally, I argue (...) that even if delusion as a generic kind stands little chance of being vindicated as a non-essentialist natural kind, we stand to gain from a natural kind methodology regarding subtypes of delusion for which there is evidence of genuine causal signatures and mechanisms. (shrink)

Este trabajo pretende mostrar las líneas generales de la propuesta humeana de una teoría de la evolución de las instituciones en clave utilitarista; en segundo lugar, analizará la objeción interna a esta teoría que supone la existencia de posibles sujetos no cooperadores pero inteligentes, en tercer lugar, intentará también defender dicha teoría de la acusación externa de no tener un auténtico carácter normativo; y al no haber desarrollado el propio Hume con detalle su contestación al problema del conflicto Moral/Racionalidad, tal (...) y como surge en el contexto de su discusión de la Knavery, finalmente, y en cuarto lugar, este trabajo, yendo en un cierto sentido algo más allá de lo propuesto por Hume, ensayará un argumento post-humeano en torno a ese conflicto, basado, por una parte, en el reconocimiento de la multidimensionalidad de la Moral, así como en la paralela aceptación de la necesidad de un ajuste contextual de ésta, asentado sobre consideraciones primaria, que no exclusivamente, utilitaristas. (shrink)

The notion of habit used in neuroscience is an inheritance from a particular theoretical origin, whose main source is William James. Thus, habits have been characterized as rigid, automatic, unconscious, and opposed to goal-directed actions. This analysis leaves unexplained several aspects of human behavior and cognition where habits are of great importance. We intend to demonstrate the utility that another philosophical conception of habit, the Aristotelian, may have for neuroscientific research. We first summarize the current notion of habit in neuroscience, (...) its philosophical inspiration and the problems that arise from it, mostly centered on the sharp distinction between goal-directed actions and habitual behavior. We then introduce the Aristotelian view and we compare it with that of William James. For Aristotle, a habit is an acquired disposition to perform certain types of action. If this disposition involves an enhanced cognitive control of actions, it can be considered a “habit-as-learning”. The current view of habit in neuroscience, which lacks cognitive control and we term “habit-as-routine”, is also covered by the Aristotelian conception. He classifies habits into three categories: (1) theoretical, or the retention of learning understood as “knowing that x is so”; (2) behavioral, through which the agent achieves a rational control of emotion-permeated behavior (“knowing how to behave”); and (3) technical or learned skills (“knowing how to make or to do”). Finally, we propose new areas of research where this “novel” conception of habit could serve as a framework concept, from the cognitive enrichment of actions to the role of habits in pathological conditions. In all, this contribution may shed light on the understanding of habits as an important feature of human action. Habits, viewed as a cognitive enrichment of behavior, are a crucial resource for understanding human learning and behavioral plasticity. (shrink)

The aim of this paper is to sketch a theory of emotion. Our thesis is that emotional experience is a type of perceptual experience. Agents perceive emotionally the world whose objects and situations present to them as being relevant to their well-being and they do it by means of practical relations towards their environment. Our proposal attempts to avoid, in this way, the problem of some classical theories of emotions such as James’s theory of emotions as feelings and cognitivist theories (...) of emotions (Deigh 2004). Moreover, contrary to what we call priopioceptive theories of emotions (Damasio1994, Prinz 2004), our theory is an ecological approach, according to which the world belongs to the conditions of individuation of emotional episodes. (shrink)

This Article shows how three modern English thinkers — Hobbes, Locke and Bentham — construe the law as an intersection of secular eternity on the one one hand and transience in modernity on the other, allowing for immovability and movement at the same time, combining stability with change. It details how these theorists, who undoubtedly have earned themselves places of honor in the canon of modern political thought, tried to solve the problem of self-grounding in three different and yet paradigmatically (...) modern ways, each of them intertwining law and time in a different fashion, and each of them connecting both law and temporality to happiness. Thus this Article shows not only that these three British thinkers claim in one way or another that while natural desires may provide pleasure, only the law can bring happiness, but also emphasizes that, in their view, the transformation of the former into the latter entails a transformation of temporal consciousness. Thereby this Article foregrounds two elements that are crucial to an understanding of how seventeenth and eighteenth century British thinkers envisaged the transformation of pleasure into happiness by means of the law: first, the notion that the law creates or reinforces duration in social life, and second, the idea that the law can harness the immediacy of desires by assuring the legal protection of enduring pleasures, which lead to happiness. (shrink)

I offer a critical review of several different conceptions of the activity of foundational research, from the time of Gauss to the present. These are (1) the traditional image, guiding Gauss, Dedekind, Frege and others, that sees in the search for more adequate basic systems a logical excavation of a priori structures, (2) the program to find sound formal systems for so-called classical mathematics that can be proved consistent, usually associated with the name of Hilbert, and (3) the historicist alternative, (...) guiding Riemann, Poincaré, Weyl and others, that seeks to perfect available conceptual systems with the aim to avoid conceptual limitations and expand the range of theoretical options. I shall contend that, at times, assumptions about the foundational enterprise emerge from certain dogmas that are frequently inherited from previous, outdated images. To round the discussion, I mention some traits of an alternative program that investigates the epistemology of mathematical knowledge. (shrink)

The traditional conception of self-deception takes it for an intrapersonal form of interpersonal deception. However, since the same subject is at the same time deceiver and deceived, this means attributing the agent a pair of contradictory beliefs. In the course of defending a deflationary conception of self-deception, Mele [1997] has challenged traditionalists to present convincing evidence that there are cases of self-deception in which what he calls the dual belief-requirement is satisfied. Levy [2009] has responded to this challenge affirming that (...) there is at least one real cases of self-deception that meets this requirement, namely, that of anosognosia. In this family of conditions, the patient apparently believes that there is nothing wrong with her while, at the same time, providing behavioral cues that indicate that the patient is somehow aware of his disease. If Levy is right, then traditionalism about self-deception could be vindicated, after having been widely abandoned due to its need to postulate exotic mental processes in order to make sense of the attribution of contradictory beliefs. In this paper, I assess whether Levy’s response to Mele’s challenge is successful by analyzing his interpretation of the empirical evidence to which he appeals. Finally, I attack the cogency of the underlying commitments about the nature of folk psychology to which one is required to defer in order to draw from conflicting evidence the attribution of contradictory beliefs. (shrink)

This essay discusses various representations of Eichmann's mind that were fashioned on the occasion of his trial in Jerusalem in 1961. Gideon Hausner the prosecutor presented the defendant as demonic. Hannah Arendt, the German-born American Jewish philosopher portrayed him as banal or thoughtless. Limiting themselves to the issue of mens rea in their judgment, the Israeli Supreme Court justices described Eichmann's mind as controlled by criminal intent. While these views have been widely discussed in the literature, much of this essay (...) focuses on a hitherto little noted perspective on Eichmann's mind that was formulated by the mental health experts who examined Eichmann for the prosecution. As compared to the inclusionist, confictual, and complex picture these experts presented of Eichmann's mind, Arendt's and Hausner's views appear similar in their reductionism, rather than diametrically opposed, while the approach of the Supreme Court justices to Eichmann's mind can be regarded as restrictive. Methodological problems involved in all these different perspectives are discussed, and it is argued that even though the psychological outlook declares itself to be non-judgmental, it does, in fact, entail a dimension of moral judgment. Finally, Eichmann 's recently declassified memoirs are adduced and interpreted as lending some support to the psychological, inclusionist perspective on Eichmann's mind. (shrink)

Clinical delusions have traditionally been characterized as beliefs in psychiatry. However, philosophers have recently engaged with the empirical literature and produced a number of objections to the so-called doxastic status of delusion, stemming mainly from the mismatch between the functional role of delusions and that expected of beliefs. In response to this, an appeal to dispositionalism about the nature of belief has been proposed to vindicate the doxastic status of delusion. In this paper, I first present the objections to attributing (...) beliefs to delusional patients and the application of dispositionalism in the attempt to vindicate doxasticism. I then assess this application and some responses to the objections to the doxastic characterization. Finally, I offer some conclusions about the limits of folk-psychological concepts in the characterization and explanation of complex psychological phenomena such as delusions. (shrink)

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.

This paper discusses a dialectic whereby the law not only influenced medical thinking in late nineteenth-century Germany, but also underwent medicalization of its own initiative. At the end of the 1880s, social legislation was crucial in initiating the German discourse on traumatic nervous disorders. By employing doctors as medical experts in court, the law also created a new experiential realm for doctors, altering their behavior toward patients and shifting their focus from therapy to investigation. However, in the wake of their (...) experiences in court, doctors developed a dual etiology of traumatic symptoms, which included the law itself as a pathogenic element with the power to aggravate symptoms. Two medical views of law can be distinguished: some doctors claimed that it was the desire to receive the pensions offered under social legislation that induced workers to perpetuate and exaggerate their symptoms; others argued that since pension claims embroiled claimants in intimidating legal proceedings, the pathogenic effect of social legislation stemmed from fear rather than greed. (shrink)

Examino a controvérsia sobre como melhor definir o delírio—um sintoma central de patologias como a esquizofrenia e a demência—e apresentarei algumas das principais dificuldades envolvidas em sua caracterização como crenças. A partir disso, tiro conclusões sobre os limites do vocabulário mentalista da dita psicologia do senso comum e sobre a forma como delírios e outros fenômenos elusivos devem ser propriamente caracterizados pela psiquiatria para que uma explicação integrativa destes seja alcançada.

In the Critique of the Power of Judgment, Immanuel Kant argues that when we form a judgment of taste, the representation goes together with a demand that we require others to share. Some commentators note that the aesthetic feeling in a judgment of taste and its expectant universality seems to display a normative necessity in the explicit judgment itself, and that the expression of this normative component is sometimes stated as a claim to which everyone ought to conform. In this (...) paper, I argue that the normative component of taste and its concomitant demand should not be interpreted too strongly as an actual expectation, but rather as only a conceivable possibility. Toward this end, I examine several passages for the declaration of taste to call into view certain caveats which suggest that Kant’s description of an intersubjective demand arising concomitantly with a judgment of taste functions only as an “analogical ought,” i. e., that the demand of taste is expressed as if the satisfaction I feel in a judgment of taste can possibly demand universal assent. (shrink)

Education moves in the space of distance between those who are coming into the world and the world that they arrive. Since Modern Age, this distance formed by the opposing subject and object, has tended to be an impassable abyss. In this way, the world unfolds in two: the world whose image under investigation in the field of Education is the blackboard, and the world of everyday life. In front of the blackboard the student is installed, constituted as a subject, (...) which should curtail the reality until it fits with the security and accuracy of mathematical world-object-blackboard. The world of ordinary life is there and education does not know what to deal with it, and have it for non-existent. The reality held by non-existent prevents people’s existential integration. But there’s another kind of Educations that integrates and includes subjective and objective world and needs the courage to accept and even demand the new perspectives of those who are coming to build a more complete and always risky world. (shrink)

The status of art in Plato's philosophy has always been a difficult problem. As a matter of fact, he even threw the poets out from his ideal state, a passage that has led some interpreters to assess that Plato did not develop a proper philosophy of art. Nevertheless, R. G. Collingwood, wrote an article titled “Plato's Philosophy of Art”. How can it be? What could lead one of the most important aesthetic scholars of the first half of the twentieth century (...) to make this thesis about Plato? To understand Collingwood's position at that time, I will review it in a new light: his own philosophy of art at that moment as it was propounded in Outlines of a Philosophy of Art, a work he published that same year. I will also examine how Collingwood's position changed when he returned to the same subject in 1938, on the publication of The Principles of Art. Finally, I will end this article defending the correctness of Collingwood's earlier interpretation of Plato's position on art. (shrink)

In this paper, we contend that the “Smith case” in Gettier’s attempt to refute the justified true belief (JTB) account of knowledge does not work. This is because the said case fails to satisfy the truth condition, and thus is not a case of JTB at all. We demonstrate this claim using the framework of Donnellan’s distinction between the referential and attributive uses of definite descriptions. Accordingly, the truth value of Smith’s proposition “The man who will get the job has (...) ten coins in his pocket” partly depends on how Smith uses the definite description “the man who will get the job” when he utters the proposition. Since, upon uttering the proposition, Smith has in mind a particular individual, namely Jones, and not just whoever will fit the attribute specified in the definite description, Smith uses the definite description referentially. And so when it turns out that it is Smith who eventually gets the job, the definite description fails to refer to Jones as intended by Smith, thereby making Smith’s proposition false. To think that Smith’s proposition is still true, in this regard, is to use the definite description attributively—that it is about whoever will fit the definite description. Apparently, when Gettier claims that Smith’s proposition is still true, to demonstrate that it is a case of JTB, he, in effect, imposes his attributive understanding of Smith’s usage of the definite description on Smith’s own epistemic situation. (shrink)

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

In 2008 Robert Lovato coined the phrase Juan Crow. Juan Crow is a type of policy or enforcement of immigration laws that discriminate against Latino/as in the United States. This essay looks at the implications this phenomenon has for an ethics of immigration. It argues that Juan Crow, like its predecessor Jim Crow, is not merely a condemnation of federalism, but of any immigration reform that has stricter enforcement as one of its key components. Instead of advocating for increased enforcement, (...) I want to suggest that just immigration reform must adhere to two standards, equality of burdens and universal protections, and that only by doing so can the potential for Juan Crow be adequately avoided. (shrink)

I aim to show how the enigmatic phrase 'Unánime noche' in the famous first sentence of “The Circular Ruins” is inextricably linked to the story’s last words. Toward this purpose, I argue—against plausible foundational interpretations of the story—for a nonfoundational reading of the text and, moreover, that Borges’s use of ‘unánime’ (one soul) can be understood as one character or one form; namely, as an archetype of “Dreamanity” that leads to a vertiginous Third Man regress.