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

Empirical work on motivated reasoning suggests that our judgments are influenced to a surprising extent by our wants, desires and preferences (Kahan 2016; Lord, Ross, and Lepper 1979; Molden and Higgins 2012; Taber and Lodge 2006). How should we evaluate the epistemic status of beliefs formed through motivated reasoning? For example, are such beliefs epistemically justified? Are they candidates for knowledge? In liberal democracies, these questions are increasingly controversial as well as politically timely (Beebe et al. 2018; Lynch forthcoming, 2018; (...) Slothuus and de Vreese 2010). And yet, the epistemological significance of motivated reasoning has been almost entirely ignored by those working in mainstream epistemology. We aim to rectify this oversight. Using politically motivated reasoning as a case study, we show how motivated reasoning gives rise to three distinct kinds of skeptical challenges. We conclude by showing how the skeptical import of motivated reasoning has some important ramifications for how we should think about the demands of intellectual humility. (shrink)

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

El ingreso a la universidad supone para los estudiantes un cambio en su ritmo de vida y en la manera en que ellos afrontan los nuevos aprendizajes que se les propone, dado que la universidad presenta una exigencia académica mayor a la que estaban acostumbrados; la transición de la escuela secundaria a los estudios superiores exige además dominar estrategias, textos y prácticas. La universidad presupone que los estudiantes que ingresan a ella han desarrollado ya esas estrategias, puesto que los textos (...) que se leen exigen al estudiante poner en juego procesos mentales diferentes a los utilizados en la educación secundaria, además de conocimientos previos específicos. Esta situación enfrenta a los estudiantes a diferentes tareas y manejo de información de tipo académica, que no siempre están en condiciones de comprenderla, manejarla, procesarla y trabajarla. Y si bien es cierto, que son ellos los co-responsables de adquirir y desarrollar altos estándares de lectura y escritura de orden académico, buena parte de los alumnos no consiguen superar ese desafío, puesto que aún no son autónomos para lograrlo. (shrink)

[from the publisher's website] Questions about the existence and attributes of God form the subject matter of natural theology, which seeks to gain knowledge of the divine by relying on reason and experience of the world. Arguments in natural theology rely largely on intuitions and inferences that seem natural to us, occurring spontaneously—at the sight of a beautiful landscape, perhaps, or in wonderment at the complexity of the cosmos—even to a nonphilosopher. In this book, Helen De Cruz and Johan De (...) Smedt examine the cognitive origins of arguments in natural theology. They find that although natural theological arguments can be very sophisticated, they are rooted in everyday intuitions about purpose, causation, agency, and morality. Using evidence and theories from disciplines including the cognitive science of religion, evolutionary ethics, evolutionary aesthetics, and the cognitive science of testimony, they show that these intuitions emerge early in development and are a stable part of human cognition. -/- De Cruz and De Smedt analyze the cognitive underpinnings of five well-known arguments for the existence of God: the argument from design, the cosmological argument, the moral argument, the argument from beauty, and the argument from miracles. Finally, they consider whether the cognitive origins of these natural theological arguments should affect their rationality. (shrink)

The Common Core Ontologies(CCO) are designed as a mid-level ontology suite that extends the Basic Formal Ontology. In 2017,CUBRC, Inc. made CCO openly available. CCO has since been increasingly adopted by a broad group of users and applications and is proposed as the first standard mid-level ontology. Despite these successes, documentation of the contents and design patterns of the CCO has been comparatively minimal. This paper is a step toward providing enhanced documentation for the mid-level ontology suite through a discussion (...) of the contents of the eleven ontologies that collectively comprise the Common Core Ontology suite. (shrink)

Current theories of the division of cognitive labor are confined to the “context of justification,” assuming exogenous theories. But new theories are made from the same labor that is used for developing existing theories, and if none of this labor is ever allocated to create new alternatives, then scientific progress is impossible. A unified model is proposed in which theories are no longer given but a function of the division of labor in the model itself. The interactions of individuals balancing (...) the exploitation of existing theories and the exploration of new theories results in a robust cyclical pattern. (shrink)

Multivariate pattern analysis, or MVPA, has become one of the most popular analytic methods in cognitive neuroscience. Since its inception, MVPA has been heralded as offering much more than regular univariate analyses, for—we are told—it not only can tell us which brain regions are engaged while processing particular stimuli, but also which patterns of neural activity represent the categories the stimuli are selected from. We disagree, and in the current paper we offer four conceptual challenges to the use of MVPA (...) to make claims about neural representation. Our view is that the use of MVPA to make claims about neural representation is problematic. (shrink)

Moral philosophy has traditionally aimed for correct or appropriate moral judgments. Consequently, when asked for moral advice, the moral philosopher first tries to develop a moral judgment and then informs the advisee. The focus is on what the advisee should do, not on whether any advice should be given. There may, however, be various kinds of reasons not to morally judge, to be ‘morally modest’. In the first part of this article, I give some reasons to be morally modest when (...) moral advice is asked for. Second, I show how Wittgenstein radicalizes these reasons to such an extent that the very possibility of giving moral advice seems threatened. Third, I argue that taking Wittgenstein and the need for moral modesty seriously does not make moral advice impossible, but rather asks for a notion of moral advice in which moral advice is not necessarily linked to the ideal of a moral judgment. Fourth, I highlight some advantages of a Wittgensteinian notion of moral advice over traditional notions. (shrink)

In the last two decades, philosophy of neuroscience has predominantly focused on explanation. Indeed, it has been argued that mechanistic models are the standards of explanatory success in neuroscience over, among other things, topological models. However, explanatory power is only one virtue of a scientific model. Another is its predictive power. Unfortunately, the notion of prediction has received comparatively little attention in the philosophy of neuroscience, in part because predictions seem disconnected from interventions. In contrast, we argue that topological predictions (...) can and do guide interventions in science, both inside and outside of neuroscience. Topological models allow researchers to predict many phenomena, including diseases, treatment outcomes, aging, and cognition, among others. Moreover, we argue that these predictions also offer strategies for useful interventions. Topology-based predictions play this role regardless of whether they do or can receive a mechanistic interpretation. We conclude by making a case for philosophers to focus on prediction in neuroscience in addition to explanation alone. (shrink)

Com toda uma vida dedicada à reflexão, Fausto Castilho teve a sua trajetória marcada por duas grandes paixões: a Filosofia e o Brasil. Ambas o acompanharam desde a infância e a adolescência, tendo atravessado o seu caminho personagens emblemáticos, que o ajudaram a demarcar o traçado peculiar do seu destino. Formado na Sorbonne, numa época em que ela reunia, com seu corpo docente, um dos mais significativos e completos departamentos de filosofia do ocidente, Fausto Castilho trouxe consigo diversos métodos rigorosos (...) de trabalhar um texto filosófico, sem jamais deixar de ter um pensamento e uma posição refletida sobre os temas aos quais se dedicou. Essa mesma postura sempre marcou sua profunda reflexão sobre o Brasil, que sempre coadunou assuntos estratégicos, vocação tecnológica e formação política, ocupando-se não tanto com a identidade do país – tema que marcou sua geração –, mas muito mais com o seu desenvolvimento e sua inserção cosmopolita. (shrink)

¿Cómo es posible encontrar una constante en una obra que tiene en la ruptura su principal argumento? Una primera línea se puede percibir en el trabajo de Žižek sobre una política del goce cuya trayectoria circula desde el deseo a la pulsión. Desde una investigación muy orientada en el problema del sujeto, en el carácter sintomático del mismo, Žižek se ha desplazado hacia un análisis de la relación entre el objeto a y la pulsión en el marco del capitalismo actual. (...) En conexión con esta problemática se encuentra una segunda línea que tiene como punto central el trabajo crítico sobre las relaciones entre economía y política; frente al desafío que supone hoy en día la circulación espontánea del capital y el abandono del ámbito económico por parte de la teoría política. Por un lado nos encontramos con los dos sentidos del término escatología, el económico y el teológico-político, que convergen en la noción de exceso, sea de la pulsión o sea del objeto a. Al mismo tiempo, Žižek considera que no es posible traducir la atención sobre el exceso capitalista y su propia revolución inmanente en términos de dominación política.Ambas secuencias se encuentran, en definitiva, íntimamente vinculadas en la crítica de la economía política del discurso que Žižek lleva a cabo. La introducción del término paralaje puede servir como alternativa para entender la oscilación permanente que se produce en su obra entre síntoma y escatología. Una opción para leer a Žižek en función de sus incesantes desplazamientos, comenzando por el más fundamental: la paralaje entre lectura y escritura. (shrink)

Empirical research in the psychology of nature appreciation suggests that humans across cultures tend to evaluate nature in positive aesthetic terms, including a sense of beauty and awe. They also frequently engage in joint attention with other persons, whereby they are jointly aware of sharing attention to the same event or object. This paper examines how, from a natural theological perspective, delight in natural beauty can be conceptualized as a way of joining attention to creation. Drawing on an analogy between (...) art and creation, we propose that aesthetic appreciation of nature may provide theists with a unique phenomenological insight into God's creative intentions, which are embodied in the physical beauty of creation. We suggest two directions in which this way of looking at the natural world can be fleshed out: in a spontaneous way, that does not take into account background information, and with the help of science. (shrink)

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

This paper will argue that the order and the unity of St. Thomas Aquinas’s five ways can be elucidated through a consideration of St. Thomas’s appropriation of an Avicennian insight that he used to order and unify the wisdom of the Aristotelian and Abrahamic philosophical traditions towards the existence of God. I will begin with a central aporia from Aristotle’s Metaphysics. Aristotle says that the science of first philosophy has three different theoretical vectors: ontology, aitiology, and theology. But how can (...) all three be united into a single Aristotelian science? In his Metaphysics of the Healing, Avicenna resolved the impasse by taking the ontological vector as the subject of metaphysics. He then integrated the question of the four first causes into the penultimate stage of his demonstration for the existence of God, thereby placing aitiological and theological questions among the ultimate concerns of a unified Aristotelian metaphysics. In the five ways, St. Thomas integrated Avicenna’s Aristotelian search for the first four causes into the last four of his five ways, by showing that each of the four aitiological orders terminate in an ultimate first cause that we call God. Finally, by appending the proof from the Physics to the beginning of the five ways, St. Thomas was able to show that the ultimate aim of both natural philosophy and metaphysics is the divine first principle, which is the beginning and subject of sacra doctrina. (shrink)

In this paper, I present a new reading of transcendental idealism. For a start, I endorse Allison’s rejection of the traditional so-called two-world view and, hence, of Guyer and Van Cleve’s ontological phenomenalism. But following Allais, I also reject Allison’s metaphysical deflacionism: transcendental idealism is metaphysically committed to the existence of things in themselves, noumena in the negative sense. Nevertheless, in opposition to Allais, I take Kant’s claim that appearances are “mere representations” inside our minds seriously. In the empirical sense, (...) appearances are the undetermined object of our sensible intuition. Yet, in the transcendental sense, appearances are nothing but the mind-dependent way that noumena manifest inside our minds and, hence, our mind-dependent way of knowing the mind-independent reality in itself (epistemological phenomenalism). (shrink)

In this essay we will argue for the following theses: 1- know-how is not a form of practical knowledge devoid of propositional sense; 2- the relationship between each perception and the body itself is metaphysically contingent (organisms and bodies can vary, as can even the spaces they occupy in the same experience vary), 3- it is up to the brain to configure or to shape a physical body (Körper) into a living body (Leib) and not the other way around; 4- (...) phenomenal externalism of enactivist nature, even in its mild form, is empirically implausible: the correlation between the conscious character of sensory experience with spatiotemporal neuronal patterns is much more systematic and regular than with anything outside the brain. But in its radical form is entirely implausible and contra-intuitive: phenomenal duplicates are not necessarily duplicates of agency; in short, 5-we are our own brain that has a body, avatars, and artifacts, properly configured, and molded by the brain, and not a body that has a brain among other essential organs. (shrink)

This paper is both systematic and historical in nature. From a historical viewpoint, I aim to show that to establish Wittgenstein’s claim that “an ‘inner process’ stands in need of outward criteria” (PI §580) there is an enthymeme in Wittgenstein’s private language argument (henceforth PLA) overlooked in the literature, namely Wittgenstein’s suggestion that both perceptual and bodily experiences are transparent in the relevant sense that one cannot point to a mental state and wonder “What is that?” From a systematic viewpoint, (...) I aim to show that Wittgenstein’s PLA teaches us that the prevailing picture of the nature of phenomenal concepts (henceforth PCs) is upside down: we can only introspectively know what is going on inside our heads after we learn of what is going on outside (PI §580). In this regard, I aim to defend two associate claims against the prevailing view of PCs on the basis of PLA. First, by means of transparency, I aim to show that there is no de re awareness of our private sensation that could determine the meaning of sensation words; for example, I am never aware of the phenomenal blueness of my experience of something blue. The second associated claim is that introspective self-knowledge of our private sensations is always de dicto. We can only know introspectively that phenomenal blueness is the phenomenal character of the experience we are undergoing after we have learned that (de dicto knowledge) blue is the color that usually causes us that kind of experience. Likewise, we can only introspectively know that pain is the phenomenal character of the experience we are undergoing after we have learned that pain is what usually causes some typical pain behavior. (shrink)

In this paper, I intend to show that it’s a serious mistake to construe the role of sensible representation in Kant’s work as a nonconceptual content (in the contemporary and technical sense of “content”), which, like a mental indexical would refer to what appears in space and time in the so-called de re form. The interpretation I advance and further support is this: without possessing a representational content, sensible representation must be understood as the basic epistemic relation between the subject (...) and the physical entities in space and time she is acquainted with. Immediate reference of sensible intuition to their respective objects is to be understood as a form of knowledge by acquaintance. I call my own interpretation relationalism. (shrink)

This paper is a defense of the so-called phenomenal-concept strategy, based on a new view of phenomenal concepts as special de re modes of presentation of the phenomenal character of experience. Phenomenal concepts can be explained in physical terms as mental particulars (as phenomenal files) created in the individual’s mind to pick out the phenomenal character of experience by representing certain physical properties as those represented by the experiences themselves (metarepresentation). They are individuated by two fundamental relations: the perceptual (acquaintance) (...) relation the creature bears to the physical properties represented by its own experience and the relation the creature bears to itself (self-acquaintance) as the subject undergoing those experiences. Mary’s newly acquired phenomenal file presents the phenomenal character of her new experience of red by means of the new relation she bears to herself as the creature standing in the experiential relation to the color red. (shrink)

It has been said that all philosophy begins with a set of concerns and a set of intuitions. With this idea in mind, we ask: Would it be helpful to understand Mexican-American philosophy as a kind of philosophy that begins with the concerns and intuitions of the Mexican-American community? On this view, what distinguishes Mexican-American philosophy is the orientation from which the philosophical investigation proceeds. Such an orientation is shaped by the experiences and relationships that are characteristic of those who (...) identify as Mexican-American. We offer a list of concerns and intuitions that we suggest are widely held by the Mexican-American community. Focusing on questions surrounding linguistic assimilation in the U.S., we illustrate how beginning from these particular starting points might alter the way we think about philosophical issues. (shrink)

Este artículo pretende ofrecer una visión alternativa tanto de la lectura conceptualista tradicional de Kant como de la nueva lectura no conceptualista. En contra de las lecturas conceptualistas tradicionales sostengo que confunden las condiciones para la representación sensible de los objetos (tesis de la intencionalidad) con las condiciones para el reconocimiento (Erkenntnis) de que representamos objetos mediante intuiciones sensibles (tesis del reconocimiento). En contra de las lecturas no conceptualistas sostengo que no distinguen el no conceptualismo -propio de la filosofía contemporánea (...) de la mente- de las tesis antiintelectualistas de Kant. Tales lecturas fracasan porque se equivocan al atribuir un contenido representacional a las intuiciones sensibles de Kant. Las intuiciones sensibles, según Kant, no presentan el mundo según ciertas condiciones de satisfacción que podrían o no ser satisfechas por el mundo. Por lo tanto, no son ni verídicas ni non verídicas. Se limitan a presentar el mundo de una manera directa, independiente de los conceptos, lo que llamaré aquí la presentación de re de los objetos. En mi lectura, la oposición entre intuiciones y conceptos es la oposición entre la presentación de re de um objeto y el reconocimento proposicional de dicto de que representamos algo como um objeto. (shrink)

We review the history of the philosophy of fondue since Aristotle so as to arrive at the formulation of the paradox of Swiss fondue. Either the wine and the cheese cease to exist (Buridan), but then the fondue is not really a mixture of wine and cheese. Or the wine and the cheese continue to exist. If they do, then either they continue to exist in different places (the chemists), but then a fondue can never be perfectly homogenous (it is (...) a French fondue). Or the wine and the cheese continue to exist in the same place (the Stoïcs), but then wine and cheese have to be, oddly, penetrable and spatially expansible. Aristote attempted to solve this paradox by arguing that the cheese and wine continue to exist, but only potentially in the fondue. We sketch an alternative answer. The wine and the cheese continue to exist, but only non-spatially in the fondue. Wine and cheese, once mixed, become non-spatial constituents of the fondue, a bit like character traits are non-spatial constituents of persons. The wine and the cheese are in the fondue, but only the fondue is there in the fondue pot. (shrink)

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

This book presents a course in General Psychology which offers, in a synthetic form, a general vision of contemporary Psychology, added by contributions that the Thomistic Psychology provides. Develops the basic concepts of psychological science, its study methodology, its historical evolution, the role of biological, psychological and social components that influence the behavior, beyond the study of psychopathology and therapy, comparing them always with the Thomistic approach.

"The plasticity of ethos is an interdisciplinary topic that, due to the lack of studies related directly to the subject, still appears to be in its phase of methodological definition. This article attempts to summarize our research on the possibility of considering Thomistic Psychology as a valid study tool for the aforementioned theme, as well as some of the contributions it can offer to the study itself. It summarizes a broader work that we presented in the form of a doctoral (...) thesis in Bioethics at the Centro Universitário São Camilo, in São Paulo, Brazil, in August, 2012.". (shrink)

Demandas por Redistribuição associam-se às ideias de justiça social, emancipação política e econômica. Devedoras da filosofia marxiana desde a década de 1990, dividem o cenário político com reivindicações por Reconhecimento da Identidade, que por sua vez associam-se à ideia de florescimento humano e inspirando-se na filosofia de Hegel. Será possível falarmos de injustiça tanto na dimensão econômica quanto na cultural? Sobre que fundamento filosófico poderíamos compor tais reivindicações em uma única agenda de reivindicação política? Esse trabalho pretende mapear o surgimento (...) do suposto antagonismo aqui mencionado, bem como apresentar a proposta de conciliação das mesmas, defendida pela filósofa Nancy Fraser. Demands for redistribution are related to ideas of social justice, as well as economical and political emancipation. Inheritance of the Marxist philosophy since the 90’s, these claims share political scenario with those for recognition of identity, which are related to the idea of human flowering, inspired in the philosophy of Hegel. Would it be possible to talk about injustice in both, economical and cultural dimensions? Under which philosophical fundamentals would such claims be addressed in the same political agenda? This paper tries to follow the birth and causes of the antagonism of both of the positions mentioned above, as well as to present the proposal of philosopher Nancy Fraser to help understand them. (shrink)

In this paper I will discuss Dummett’s interpretation of Frege’s “On sense and reference” that takes place in his Frege: Philosophy of Language, where he attributes a notion of meaning to Frege that is not explicit on the text of “On sense and reference”. I believe that this attribution is incompatible with what Frege is really saying in the article and with the partition of the notion that Dummett himself exposes.

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

I try to read Aristotle's Poetics and Rhetoric as if they were an integral part of the Organon instead of separate works as they were sorted by Andronicus of Rhodes. The results are quite surprising. First, poetics and rhetoric, considered as sciences of speech, were much more intimately related to Aristotle's analytical logic than it is generally acknowledged by prominent interpreters. I maintain that Dialectics (the Topics) operated as a bridge leading from these two sciences to analytical logic; that the (...) types of speech encompassed by the four respective sciences did not only form a ladder, ascending from the more loose forms of persuasion to the more rigorous ones, but that there was between them a whole net of cross-currents and implications that were too much obvious for Aristotle to remain unaware of them, notwithstanding the fact that he doesn’t describe them anywhere. I maintain, in short, there was an unified science of persuasive speech, whose principles were implicitly intertwined in the fabric of Aristotle's Organon. By means of a comparative study of the works consecrated by Aristotle to poetics, rhetoric, dialectics and analytics, these principles could be unearthed and accurately expressed. I called them the theory of the four discourses. (shrink)

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

O artigo propõe um fio condutor para a abordagem do problema da técnica na crítica da economia política de Marx e, ao mesmo tempo, para a determinação da relação entre técnica e economia sob o capitalismo. Localizando na noção de valor de uso o ponto de apoio que permite esboçar um tratamento da questão, avança-se a hipótese de que o processo de subsunção real do trabalho sob o capital também pode ser pensado de modo expandido a respeito do valor de (...) uso. Isso é possível a partir de uma leitura transversal do duplo caráter da mercadoria (valor e valor de uso) a partir de categorias teleológicas (meios e fins). O objetivo, aqui apenas programaticamente indicado, é a formulação de uma crítica categorial da técnica que permita lidar teoricamente com os desafios dos colapsos econômico e climático do capitalismo tecnologicamente avançado. (shrink)

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

Dans la philosophie contemporaine, la mémoire n’est plus un instrument qui apprend des évènements de manière passive. Ici, on parlera de la mémoire qu’une personne possède quand elle se souvient de sa propre vie ou d’un moment spécifique. Ce concept, un des plus anciens de la psychologie cognitive, s’appelle mémoire autobiographique. Grâce à cette pertinente interprétation d’un concept plus vivant de mémoire dans la science, la littérature et la philosophie de notre temps, on se demandera si, à travers son activité, (...) elle est dépendante d’un concept d’une temporalité linéaire ou si en fait sa vivacité lui permet de créer un temps propre. Quelques auteurs ont essayé de répondre à ce problème-là et ici on traitera de trois: Henri Bergson, Bertrand Russell et John Campbell, ce dernier étant un philosophe contemporain, en essayant d’établir les liens parmi les trois, avec pour but la mise de lumière des questions et des réponses qui ont survécu la mort des deux premiers auteurs mentionnés. À travers cette recherche, on se rendra compte que si le concept de mémoire était auparavant plus spécifiquement étudié toujours en connexion avec le concept d’image, dans la tradition analytique elle de plus en plus est mise à coté de la notion moderne d’identité personnelle. Toutefois, ce qui reste commun est l’effort de penser le souvenir au delà de la vie pratique; notamment en tant qu’une faculté psychique qui oriente tous nos choix et notre appréhension du monde et qui toujours semble échapper la dualité schématique entre circularité et linéarité temporelle, déjà mise en question dans les années 1990. (shrink)

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

O presente estudo é baseado nas epistemologias das encruzas, domínio de Exu [Eshu ou Èṣù], senhor das linguagens, princípio cosmológico e princípio de comunicação, conforme se diz nas tradições iorubanas tanto em África como na sua diáspora. Seu objetivo central é refletir sobre o silêncio de Exu como linguagem de resistência e como meio de sua multiplicação nas culturas negras diaspóricas. É a partir de tais epistemologias que Exu é concebido como princípio cosmológico e animador da existência dos seres e (...) do cosmo. As tradições iorubanas são constituídas por tais epistemologias, e foram os iorubas que as trouxeram para estas outras margens do Atlântico Sul, onde Exu se multiplicou, constituindo outros modos e significações. Esta é a razão pela qual surgiu o interesse em refletir sobre a dispersão dessa deidade nas terras localizadas nas outras margens do Atlântico Sul. Em síntese, trata-se de um estudo decolonial em que se busca ouvir o silêncio imposto aos povos subjugados pelo colonialismo europeu. (shrink)

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

Este estudio se ocupa del control social del cuerpo y de la reconfiguración de la memoria popular en películas de horror a través de la perspectiva genealógica de Foucault, presentada en su libro Vigilar y Castigar, publicado hace 40 años. Por lo tanto, tomaremos, À l’interieur e Frontière (s), dos producciones de horror cinematográfico hechas por directores franceses, ambos publicados en 2007. La hipótesis principal es que las películas de terror se muestran como una nueva forma de vigilancia y control (...) social del cuerpo. Por otro lado, también puede recodificar la memoria popular apropiándose de acontecimientos polítcos y/o revolucionarios como en las películas comentadas por Foucault en la revista Cahiers de Cinéma en 1974 políticas, aunque no sean las películas de terror. (shrink)

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

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

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

O presente trabalho busca refletir, no sentido derridiano, sobre o ensino do Português Língua Estrangeira (PLE) à luz do Quadro Europeu Comum de Referência para a aprendizagem, ensino e avaliação de línguas (QECR). Tal documento, juntamente com o Portfólio Europeu das Línguas, se apresenta como um instrumento essencialmente linguístico para a harmonização do ensino de línguas vivas europeias e com uma perspectiva intercultural. Dessa forma, o QECR advoga que o ensino de língua deve promover o desenvolvimento do aprendiz, da sua (...) identidade em resposta à experiência enriquecedora da diferença na língua e na cultura. Exige-se do aluno muito mais do que simplesmente imitar ou memorizar. O QECR busca descrever exaustivamente aquilo que o aprendiz de uma língua, no nosso caso o PLE, tem que aprender para ser capaz de comunicar, interagir e quais os conhecimentos e habilidades ele tem de desenvolver para serem eficazes na sua atuação. A descrição abrange também o contexto cultural dessa língua. Sendo assim, o QECR é mais uma alternativa para aqueles que trabalham com o português na modalidade de língua 2 (PLE) no sentido da compreensão das alteridades, da cidadania e da democracia num mundo sem fronteiras em que “Navegar é preciso”, i.e., interagir, dialogar. (shrink)