People wonder about the cause of poverty when scarcity is the natural state of things. Why? Because we are “designed” (metaphorically) to survive and reproduce our genes as much as possible. Not to discover reality. Not to enjoy. This is why evolution has selected in us the fear of death and the belief in that life is always worth living. We are “programmed” to make our life as long as possible, at any cost. -/- “The Big Lie” was published in (...) The Antinatalism Magazine, vol. 1, September, 2017. Jiwoon Hwang, Ed. Paperback Kindle Edition. (shrink)

In this chapter, we will summarize recent empirical results highlighting how different groups of people solve pure coordination games. Such games are traditionally studied in behavioural economics, where two people need to coordinate without communicating with each other. Our results suggest that coordination choices vary across groups of people, and that people can adapt flexibly to these differences in order to coordinate between groups. We propose that pure coordination games are a useful empirical platform for studying aspects of mindshaping. Drawing (...) on existing psychological literature on alignment during interactions, we suggest that experience of successful interaction leads people to develop aligned intuitions about what is relevant and appropriate that support coordination when interaction and communication is not possible. Consistent with arguments made in the literature on mindshaping we believe that such alignment is more important for coordination than mindreading inferences about mental states, and indeed that mindreading is instead a form of coordination behaviour that is dependent upon intuitive alignment. (shrink)

Sacrificial dilemmas such as the trolley problem play an important role in experimental philosophy (x-phi). But it is increasingly argued that, since we are not likely to encounter runaway trolleys in our daily life, the usefulness of such thought experiments for understanding moral judgments in more ecologically valid contexts may be limited. However, similar sacrificial dilemmas are experienced in real life by animal research decision makers. As part of their job, they must make decisions about the suffering, and often the (...) death, of many non-human animals. For this reason, a context-specific investigation of so-called “3R dilemmas” (i.e., dilemmas where there is a conflict between the principles of replacement, reduction, and refinement of the use of animals in research) is essential to improve the situation of both non-human animals and human stakeholders. An approach well suited for such investigation is experimental philosophical bioethics (“bioxphi”), which draws on methods similar to x-phi to probe more realistic, practical scenarios with an eye to informing normative debates and ethical policy. In this article, we argue for a need to investigate 3R dilemmas among professional decision-makers using the tools of bioxphi. In a first step, we define 3R dilemmas and discuss previous investigations of professionals’ attitudes in such cases. In a second step, we show how bioxphi is a promising method to investigate the whys and hows of professional decision-making in 3R dilemmas. In a last step, we provide a bioxphi template for 3R dilemmas, give recommendations on its use, explore the normative relevance of data collected by such means, and discuss important limitations. (shrink)

Pérez Carballo adopts an epistemic utility theory picture of epistemic norms where epistemic utility functions measure the value of degrees of belief, and rationality consists in maximizing expected epistemic utility. Within this framework he seeks to show that we can make sense of the intuitive idea that some true beliefs—say true beliefs about botany—are more valuable than other true beliefs—say true beliefs about the precise number of plants in North Dakota. To do so, however, Pérez Carballo argues that (...) we must think of the value of epistemic states as consisting in more than simply accuracy. This sheds light on which questions it is most epistemically valuable to pursue. (shrink)

The Uniform Determination of Death Act (UDDA) provides that “an individual who has sustained either (1) irreversible cessation of circulatory and respiratory functions or (2) irreversible cessation of all functions of the entire brain, including the brain stem, is dead.” We show that the UDDA contains two conflicting interpretations of the phrase “cessation of functions.” By one interpretation, what matters for the determination of death is the cessation of spontaneous functions only, regardless of their generation by artificial means. By the (...) other, what matters is the cessation of both spontaneous and artificially supported functions. Because each UDDA criterion uses a different interpretation, the law is conceptually inconsistent. A single consistent interpretation would lead to the conclusion that conscious individuals whose respiratory and circulatory functions are artificially supported are actually dead, or that individuals whose brain is entirely and irreversibly destroyed may be alive. We explore solutions to mitigate the inconsistency. (shrink)

In this work we argue that there is no strong demarcation between pure and applied mathematics. We show this first by stressing non-deductive components within pure mathematics, like axiomatization and theory-building in general. We also stress the “purer” components of applied mathematics, like the theory of the models that are concerned with practical purposes. We further show that some mathematical theories can be viewed through either a pure or applied lens. These different lenses are tied to different communities, which endorse (...) different evaluative standards for theories. We evaluate the distinction between pure and applied mathematics from a late Wittgensteinian perspective. We note that the classical exegesis of the later Wittgenstein’s philosophy of mathematics, due to Maddy, leads to a clear-cut but misguided demarcation. We then turn our attention to a more niche interpretation of Wittgenstein by Dawson, which captures aspects of the aforementioned distinction more accurately. Building on this newer, maverick interpretation of the later Wittgenstein’s philosophy of mathematics, and endorsing an extended notion of meaning as use which includes social, mundane uses, we elaborate a fuzzy, but more realistic, demarcation. This demarcation, relying on family resemblance, is based on how direct and intended technical applications are, the kind of evaluative standards featured, and the range of rhetorical purposes at stake. (shrink)

Choreographing Space is a reflection on the collaborative work of e+i studio, a New York City based architecture practice. Founders Eva Perez de Vega and Ian Gordon guide the reader through a dynamic selection of projects, each one opening us up to their relationship with the choreography of human and nonhuman forces at play. -/- Born as a retrospective and future-oriented book, it engages philosophical thought with architectural projects located in Europe, Asia, and the US, as well as speculative scenarios (...) that offer an alternative, less human-centric way of practicing architecture. -/- Organised into four parts, each part opens with a philosophical text that acts as an insightful prelude to the topics, questions and reflections posed by each project. Each part concludes with a speculative scenario, where one of the projects is imagined thriving in a future where life is now almost extinct. These are not intended as apocalyptic or even nostalgic scenarios, but rather as affirmative alternatives to the bleak imaginary arising from the world’s current climate crisis. (shrink)

We present a deductive theory of space-time which is realistic, objective, and relational. It is realistic because it assumes the existence of physical things endowed with concrete properties. It is objective because it can be formulated without any reference to cognoscent subjects or sensorial fields. Finally, it is relational because it assumes that space-time is not a thing but a complex of relations among things. In this way, the original program of Leibniz is consummated, in the sense that space is (...) ultimately an order of coexistents, and time is an order of succesives. In this context, we show that the metric and topological properties of Minkowskian space-time are reduced to relational properties of concrete things. We also sketch how our theory can be extended to encompass a Riemannian space-time. (shrink)

Laura Specker Sullivan (2022) makes a fairly compelling case for the value of the perspectives of Buddhist practitioners in neuroethics. In this study, Tibetan Buddhist monks have been asked, among other things, whether consciousness, in brain-injured patients in a minimally conscious state, entails a duty to preserve life. In our view, some of the participants’ responses could be used to inform the bioethical debate on death determination.

En el presente texto se defenderá la idea según la cual, la filosofía y el filosofar están intrínsecamente ligados. Se partirá de un caso paradigmático, el caso de la filosofía analítica. A partir de su definición,se pretenderá mostrar que las características más sobresalientes de dicha corriente están fundamentalmente ligadas al acto de filosofar.Por medio de dicho ejemplo, se desea mostrar que enseñar la filosofía consiste en enseñar a filosofar, y que por lo tanto una no puede ser separada de la (...) otra. Aprender a filosofar es entonces, aprender a ver un problema detrás de cada página de un texto filosófico, una argumentación detrás de cada problema y finalmente, una verdad detrás de cada argumentación. El precio a pagar por dicha separación es bastante alto, se podría hablar de épocas de decadencia intelectual. (shrink)

We present an axiomatization of non-relativistic Quantum Mechanics for a system with an arbitrary number of components. The interpretation of our system of axioms is realistic and objective. The EPR paradox and its relation with realism is discussed in this framework. It is shown that there is no contradiction between realism and recent experimental results.

Qu’est-ce que la théologie analytique ? Que veut la théologie analytique et que pouvons-nous attendre d’elle ? Ces questions semblent constituer le défi d’aujourd’hui pour la théologie analytique. Nous répondrons à ces questions, en proposant de la distinguer des autres disciplines avec lesquelles elle semble se confondre. Cette recherche nous conduira d’abord à proposer une nouvelle définition de la théologie analytique fondée sur trois critères et par la suite à distinguer deux manières de faire la théologie analytique: (i) une théologie (...) analytique de bas en haut et (ii) une théologie analytique de haut en bas. Selon notre thèse, seule une théologie analytique confessante de haut en bas peut être considérée comme une théologie analytique à part entière. (shrink)

Architecture and human-built structures are embedded with speciesist practices of domination over the environment, where humans are considered special and superior to other species. This (hu)man exceptionalism has driven architecture and the built environment to be conceived in opposition to ‘nature’, dominating natural terrains and consequently displacing or instrumentalizing the many other species that are given little to no ethical consideration. This way of intervening in the world is leading to the existential questions that must be posed given our global (...) climate crisis. A reframing of human intervention as ‘built environment’ placed in opposition to the ‘natural environment’ of supposedly passive nature, is urgently needed. The motivation for this paper is rooted in a deep concern for the role of humans in the climate crisis and a realization that architecture as a discipline is complicit in elevating the human category above all other beings in nature. There are biases embedded in the practices and teaching of architecture that need to be interrogated and reflected upon, starting with the role models and ideals that we unwittingly operate within. To contextualize the idea of human exceptionalism in architecture, we will explore deep-seeded ideals in architecture linked to the concept of Rectitude as a form of ‘rightness’ -or correct- mode of intervening in the world, conceptualized by Western men as a human-centric practice distinct from nature-made. Supported by Ecofeminist thought, the aim is to open alternative models for world-building and housing humans on earth living in its sixth extinction. (shrink)

En este artículo reconstruyo y analizo las respuestas de los escépticos académicos a la objeción de apraxia. Esta objeción afirma que el escepticismo es una doctrina imposible de practicar puesto que sus tesis conducen a la apraxia, esta es, un estado de privación o imposibilidad de acción. Las respuestas a la objeción se dividen en dos clases. La primera prueba que el asentimiento no es una condición necesaria para realizar acciones, por lo que la recomendación escéptica de suspender global y (...) permanentemente el asentimiento no conduciría a la apraxia. La segunda prueba que es posible deliberar y orientar racionalmente nuestras acciones sin impresiones aprehensivas, por lo que la tesis escéptica de que no existen impresiones aprehensivas tampoco conduciría a la apraxia. Tras unas breves consideraciones generales, en la primera parte de este artículo presento las respuestas de Arcesilao y en la segunda parte las repuestas de Carnéades. (shrink)

The notion of a correct appreciation of nature, like the one put forward in Carlson’s environmental account, has been rejected by many other authors in the aesthetics of the natural environment. Their critics challenge the idea that only scientific cat- egories can ground the aesthetic appreciation of nature as nature, and they hold that there is not a correct way of appreciating nature. However, they may share with Carlson the idea of correctness under an objectivist paradigm of aesthetic appreciation, according (...) to which correctness means the adequation of the experi- ence to properties of the object. My aim in the article is to claim that it is necessary to endorse an aesthetic standard of correctness that takes into consideration the subjective character of aesthetic appreciation. An aesthetic standard of correct- ness implies universal assent, or validity for everyone in Kantian terms, in place of an objectivist notion. This notion of correctness permits the inclusion of expressive perception of nature as an essential form of aesthetic appreciation. (shrink)

Background: Several countries have recently changed their model of consent for organ donation from opt-in to opt-out. We undertook a systematic review to determine public knowledge and attitudes towards these models in Europe. Methods: Six databases were explored between 1 January 2008 and 15 December 2017. We selected empirical studies addressing either knowledge or attitudes towards the systems of consent for deceased organ donation by lay people in Europe, including students. Study selection, data extraction, and quality assessment were conducted by (...) two or more reviewers independently. Findings: Awareness of the consent model was lower in opt-out countries than in opt-in countries. A majority of the public agrees with opt-in, regardless of the law in their own country. There are ambivalent attitudes regarding the opt-out system. The public tend to prefer opt-in and mandatory choice over opt-out when several options are offered. Interpretation: The assumption that people in opt-out countries are aware of the legal requirements to be excluded from the pool of potential donors is not supported by the results of this review. This is a concern, since ignorance hinders people's autonomy regarding organ donation decision-making. Higher awareness of consent model in opt-in countries may reflect greater efforts to inform the public through campaigns to motivate donation. Legal moves towards opt-out are at odds with people's expressed preferences. Main limitations of this review are the lack of data from some countries, study population heterogeneity, and methodological shortcomings. (shrink)

Y-a-t-il une inconsistance entre la thèse d’un Dieu chrétien et l’existence du mal ? Notre argumentation se basera sur l´excellente thèse développée par Alvin Plantinga, qui soutient, contre John L. Mackie, la consistance du théisme face au problème du mal. Cependant, nous refuserons de suivre la métaphysique modale adoptée par Alvin Plantinga et proposerons une position actualiste, et plus précisément l’essentialisme sérieux prôné par E. J. Lowe. Nous montrerons qu’il est alors possible de suivre l’argumentation logique de Plantinga tout en (...) soutenant un essentialisme sérieux. (shrink)

El presente artículo introduce el lector a la filosofía analítica de la religión desde un punto de vista histórico y haciendo énfasis en su evolución. El objetivo es doble: primero dar a conocer una nueva disciplina que se ha desarrollado de manera notoria dentro del habla inglesa pero que ha sido ignorada dentro de la filosofía de habla hispana; segundo, comprender su nacimiento y algunas de sus principales características.

El presente trabajo nació como una reflexión posterior a la traducción del libro de Stanley Cavell Contesting Tears: The Hollywood Melodrama of the Unknown Woman. La reflexión era necesaria habida cuenta de las dudas suscitadas por la traducción del título del libro. Para ser más exacto, la reflexión giraba en torno a las lágrimas que forman parte de la primera parte del título, las lágrimas vertidas por las mujeres desconocidas que protagonizan los melodramas analizados en el libro. En mi opinión, (...) llegar a entender la razón y la naturaleza de esas lágrimas es clave para comprender lo que Cavell nos viene contando desde hace cinco décadas. Por ello, lo que sigue intenta reunir mis propios comentarios sobre la obra de Cavell en general, con la justificación de la traducción final del título: Más allá de las lágrimas. (shrink)

Can we reify the form of a substance? Is it possible to identify DNA as the principle of our personal and numerical identity? These questions will be studied through Berti’s reading of Aristotle’s hylomorphism. Indeed, Enrico Berti proposes the identification of the DNA to the Aristotelian notion of form, thesis which raises many questions from an exegetical point of view and a metaphysical perspective. We will present the sources of Berti’s reading and one of the main objections made by Aristotle. (...) Thus, different versions of the Berti’s thesis will be examined and then, a thought experiment that makes them false. Finally, it will be proposed an aristotelian solution, coming from a contemporary Aristotelian (E. J. Lowe), that seems to prevent Berti’s mistakes and gives us a robust metaphysics of the identity. (shrink)

El presente artículo se desarrolla en dos direcciones temporales opuestas. En la primera recurro a la contracultura drag negra y latina de los Estados Unidos para releer la negativa de Rosa Parks a ceder su asiento en el autobús. A continuación, se plantea una genealogía queer de los usos de la teatralidad en las formas contemporáneas del activismo urbano. A partir del encuentro entre ambas líneas temporales defiendo, en diálogo con la obra reciente de Judith Butler, la importancia de la (...) dimensión performativa de las intervenciones individuales en espacios de protesta para entender el alcance movilizador de la acción colectiva. (shrink)

In this paper I consider recent discussions within the representationalist theories of phenomenal consciousness, in particular, the discussions between first order representationalism (FOR) and higher order representationalism (HOR). I aim to show that either there is only a terminological dispute between them or, if the discussion is not simply terminological, then HOR is based on a misunderstanding of the phenomena that a theory of phenomenal consciousness should explain. First, I argue that we can defend first order representationalism from Carruthers' attacks (...) and ignore higher order thoughts in our account of phenomenal consciousness. Then I offer a diagnostic of Carruthers' misunderstanding. In the last section I consider further reasons to include mindreading abilities in an explanation of phenomenal consciousness. (shrink)

Is the boundary between the normal and the pathological real or fiction? Are health and disease just a matter of fact or are they value-laden? Here we present some examples of how alleged diseases can be invented and propagated by the industry (disease mongering) or by the methodology of medical science itself. We show that the boundary between health and disease is blurred and depends on individual and social representations, culture relative ways of categorising things and people, and by the (...) society’s degree of medicalisation. However, we do not mean that it is not real, rather that it is more complex than expected, as the subjectivity of social constructions and individual experiences makes them no less real. Finally, we conclude that health and disease belong to both objective and subjective kinds of reality, so the fictional can be real. (shrink)

According to an influential view, when it comes to representing reality, some words are better suited for the job than others. This is elitism. There is reason to believe that the set of the best, or elite, words should not be redundant or arbitrary. However, we are often forced to choose between these two theoretical vices, especially in cases involving theories that seem to be mere notational variants. This is the riddle of redundancy: both redundancy and arbitrariness are vicious, but (...) there are cases in which one must be picked. Logical realists admit that there are some logical constants among the elite words. This leads to awkward questions, such as which among conjunction and disjunction is elite. In this paper, I show how the riddle of redundancy arises for logical realists, and offer a solution. This approach requires us to change how we represent negation. Instead of using some particular symbol, we represent negation by flipping formulae over the horizontal axis. (shrink)

This article addresses the general ethical issues of accessing online personal data for research purposes. The authors discuss the practical aspects of online research with a specific case study that illustrates the ethical challenges encountered when accessing data from Kooth, an online youth web-counselling service. This paper firstly highlights the relevance of a process-based approach to ethics when accessing highly sensitive data and then discusses the ethical considerations and potential challenges regarding the accessing of public data from Digital Mental Health (...) services. It presents solutions that aim to protect young DMH service users as well as the DMH providers and researchers mining such data. Special consideration is given to service users’ expectations of what their data might be used for, as well as their perceptions of whether the data they post is public, private or open. We provide recommendations for planning and designing online research in an ethical manner that includes vulnerable young people as research participants. We emphasise the distinction between public, private and open data, which is crucial to comprehend the ethical challenges in accessing DMH data. Among our key recommendations, we foreground the need to consider a collaborative approach with the DMH providers while respecting service users’ control over personal data, and we propose the implementation of digital solutions embedded within the platform for explicit opt-out/opt-in recruitment strategies and ‘read more’ options. (shrink)

In this paper, I propose to analyse two objections raised by Turner Jr in his paper “On Two Reasons Christian Theologians Should Reject The Intermediate State” in order to show that the intermediate state is an incoherent theory. As we shall see, the two untoward consequences that he mentions do not imply a metaphysical or logical contradiction. Consequently, I shall defend an Intermediate State and I shall propose briefly one metaphysical conception of the human being able to reply to Turner (...) Jr’s objections. (shrink)

The classification of preserved hypothalamic activity in brain death and brainstem death as functional or non-functional has become a subject of debate. While proponents of the neurological criterion claim that these activities lack functional significance (Shemie et al. 2014), Nair-Collins and Joffe (2023) argue for their functional physiological role. However, the interpretation of the term "function" within the medico-legal framework, where death is characterized by the irreversible cessation of all brain functions, remains unclear. -/- My intention here is not to (...) engage in a debate over the validity of different viewpoints regarding the functional significance of preserved activities in the hypothalamus or the heart. Rather, I aim to highlight the critical importance of exploring and defining the concept of function in medicine, which currently lacks clarity. My point is that, whatever our position in the brain death debate, reaching a consensus on this conceptual matter would minimize misunderstandings and establish a robust foundation for further insightful analysis. (shrink)

The field of Latin American philosophy has established itself as a relevant subfield of philosophical inquiry. However, there might be good reasons to consider that our focus on the subfield could have distracted us from considering another subfield that, although it might share some geographical proximity, does not share the same historical basic elements. In this paper, I argue for a possible and meaningful conceptual difference between Latin American Philosophy and Indigenous philosophy produced in Latin America. First, I raise what (...) I call Mariátegui’s Solidarity Challenge to show that there might be some neglectful treatment of the philosophical views of different Indigenous groups. I then depart from Mariátegui and engage in a critical exercise to show that even he would be guilty of failing in his own solidarity demands. I follow that by drawing out some implications of the argument. I first sketch how this differentiation would play out against the political project of “Mestizaje,” a project that seems to inform some of the Latin American philosophical tradition. I then speculate about the kinds of duties that the field of Latin American philosophy might have towards the field of Indigenous Philosophy produced in Latin America. (shrink)

A lo largo de la tradición psicopatológica, incluso de la pre-fenomenológica, se encuentra la categorización del delirio como creencia. Jaspers asumió ese uso y lo fundó fenomenológico-existencialmente, definiendo su carácter de convicción. El concepto de creencia ha tenido un largo recorrido dentro de la historia del pensamiento, aunque recientemente se ha intensificado el debate acerca de la visión doxástica del delirio. En virtud de lo ya mencionado, en el presente artículo presentamos un análisis conceptual de la creencia, con el objetivo (...) de identificar de manera precisa los aspectos esenciales que permiten al delirio definirse según ella. De esta manera, se discutirán algunas de las principales incursiones realizadas en el concepto desde la antigüedad periplatónica hasta José Ortega y Gasset, remarcando en cada pensador las directrices esenciales de su aproximación a la creencia. A su vez, introducir al filósofo español al debate psicopatológico permitirá incluir en la discusión dos aspectos importantes que creemos pueden ser fructíferos para la discusión filosófica sobre el delirio: la diferencia entre ideas y creencias, y la vitalidad de estas últimas. Finalmente, hacemos referencia al actual debate pro- y antidoxástico, haciendo hincapié en la necesidad de considerar la amplitud del concepto de creencia en su genealogía histórica. Con base en ello estaríamos en condición de acercarnos a la visión doxástica moderada que han defendido autoras como Lisa Bortolotti. (shrink)

In Ancient Greece, the figure of the hero was identified as a demigod, possessed of altruistic and virtuous deeds. When Pierre de Coubertin reinstated the Olympic Games, the athlete was personified as a modern hero. Its antithesis, the anti-hero, has more virtue that defects, no evil but he does not care on the means to achieve his goals. In the eyes of everyone involved in sports competition, these characters captivate and at the same time, create conflicts of ethics and aesthetics. (...) The purpose of this paper is to perform an ethical reflection linked to principles that contribute for the human growth and accomplishment, as well as the aesthetic on the perception of the sensitive, reverberated by sensations and feelings emerging from athletes. Connecting the ethic with the aesthetic spheres, we could have in the sports a phenomenon walking toward a common point between moral and aesthetic, between the good and the beauty. (shrink)

This dissertation focuses on teleology and functions in biology. More precisely, it focuses on the scientific legitimacy of teleofunctional attributions and explanations in biology. It belongs to a multi-faceted debate that can be traced back to at least the 1970s. One aspect of the debate concerns the naturalization of functions. Most authors try to reduce, translate or explain functions and teleology in terms of efficient causes so that they find their place in the framework of the natural sciences. Our approach (...) here is radically different, as we question the premise that teleological explanations are disguised causal explanations. On the contrary, we defend that they are acceptable in natural sciences and in biology in particular. We challenge the idea that teleological explanations are immature causal explanations, as well as the idea that teleology and functions are some sort of intentional explanations. We therefore reject the accusations of anthropomorphism, vitalism and finalism. On the contrary, we defend that teleology, causality and intentionality correspond to different, autonomous and complementary modes of representation of the outside world. -/- ———[FRANÇAIS]——— -/- Ce travail de thèse porte sur la téléologie et les fonctions en biologie. Plus précisément, il porte sur la légitimité scientifique des attributions et des explications téléofonctionnelles en biologie. Il s’inscrit dans le cadre d’un débat à plusieurs facettes que l’on peut faire remonter au moins jusqu’aux années 1970 et qui est encore très actif aujourd’hui. L’un des aspects du débat porte sur la naturalisation des fonctions, c’est-à-dire sur la manière de les réduire, de les traduire ou de les expliciter en termes de causes efficientes de sorte qu’elles trouvent leur place dans le cadre des sciences de la nature. Notre approche ici est radicalement différente, car nous remettons en question la prémisse selon laquelle les explications téléologiques seraient des explications causales déguisées. Nous défendons au contraire qu’elles sont acceptables en tant que telles aussi bien de façon générale que dans le domaine scientifique et en particulier en biologie. De façon générale, nous remettons en question l’idée selon laquelle la pensée téléologique serait une pensée causale immature, ainsi que sa dépendance présumée vis-à-vis de la psychologie, c’est-à-dire de l’intentionnalité. Nous rejetons donc les accusations d’anthropomorphisme, de vitalisme et de finalisme formulées contre elle. Nous défendons au contraire que la téléologie, la causalité et l’intentionnalité correspondent à des modes différents, autonomes et complémentaires de représentation du monde extérieur. (shrink)

Dans cette étude nous nous proposons d’étudier la présence du Christ dans l’Eucharistie dans une perspective métaphysique et ontologique. Dans les deux premières sections nous définirons et montrerons qu’il faut distinguer: le problème de l’Eucharistie et la question fondamentale de l’Eucharistie. Nous défendrons la thèse selon laquelle le problème de l’Eucharistie en est vraiment un seulement pour ceux qui acceptent l’ontologie de l’aristotélisme, plus précisément celle de la transsubstantiation. Or, nous montrerons que l’ontologie de la transsubstantiation suppose des problèmes théoriques (...) insurmontables et nous suggérerons que nous devons nous intéresser plutôt à la question fondamentale de l’Eucharistie. Afin de montrer qu’il est possible de donner une réponse à la question fondamentale de l’Eucharistie, nous esquisserons une solution à partir d’une ontologie des tropes. (shrink)

Le titre de cette étude suggère de traiter trois termes, à premier vue, sans aucun lien. En effet, quel peut être le lien entre l’homosexualité et la Bible? Ou celui entre l’homosexualité et les sciences cognitives? Et finalement, quel lien peut-il y avoir entre ces trois termes à première vue juxtaposés? Il y a une réponse à chacune de ces trois questions et nous proposons d’explorer ces réponses dans le cadre de cette étude. Notre thèse consiste à défendre que les (...) sciences et plus précisément les sciences cognitives peuvent contribuer à la discussion sur l’homosexualité dans un cadre théologique (et/ou ecclésial). (shrink)

50 years after its introduction, brain death remains controversial among scholars. The debates focus on one question: is brain death a good criterion for determining death? This question has been answered from various perspectives: medical, metaphysical, ethical, and legal or political. Most authors either defend the criterion as it is, propose some minor or major revisions, or advocate abandoning it and finding better solutions to the problems that brain death was intended to solve when it was introduced. Here I plead (...) for a different approach that has been overlooked in the literature: the philosophy of science approach. Some scholars claim that human death is a matter of fact, a biological phenomenon whose occurrence can be determined empirically, based on science. We should take this claim seriously, whether we agree with it or not. The question is: how do we know that human death is a scientific matter of fact? Taking the philosophy of science approach means, among other things, examining how the determination of human death became an object of scientific inquiry, exploring the nature of the brain death criterion itself, and analysing the meaning of its core concepts such as “irreversibility” and “functions”. (shrink)

Objectives To increase postmortem organ donation rates, several countries are adopting an opt-out (presumed consent) policy, meaning that individuals are deemed donors unless they expressly refused so. Although opt-out countries tend to have higher donation rates, there is no conclusive evidence that this is caused by the policy itself. The main objective of this study is to better assess the direct impact of consent policy defaults per se on deceased organ recovery rates when considering the role of the family in (...) the decision-making process. This study does not take into account any indirect effects of defaults, such as potential psychological and behavioural effects on individuals and their relatives. -/- Design Based on previous work regarding consent policies, we created a conceptual model of the decision-making process for deceased organ recovery that included any scenario that could be directly influenced by opt-in or opt-out policies. We then applied this model to internationally published data of the consent process to determine how frequently policy defaults could apply. -/- Main outcome measures We measure the direct impact that opt-in and opt-out policies have per se on deceased organ recovery. -/- Results Our analysis shows that opt-in and opt-out have strictly identical outcomes in eight out of nine situations. They only differ when neither the deceased nor the family have expressed a preference and defaults therefore apply. The direct impact of consent policy defaults is typically circumscribed to a range of 0%–5% of all opportunities for organ recovery. Our study also shows that the intervention of the family improves organ retrieval under opt-in but hinders it under opt-out. -/- Conclusions This study may warn policy makers that, by emphasising the need to introduce presumed consent to increase organ recovery rates, they might be overestimating the influence of the default and underestimating the power granted to families. (shrink)

Goal: To assess public knowledge and attitudes towards the family’s role in deceased organ donation in Europe. -/- Methods: A systematic search was conducted in CINHAL, MEDLINE, PAIS Index, Scopus, PsycINFO, and Web of Science on December 15th, 2017. Eligibility criteria were socio-empirical studies conducted in Europe from 2008 to 2017 addressing either knowledge or attitudes by the public towards the consent system, including the involvement of the family in the decision-making process, for post-mortem organ retrieval. Screening and data collection (...) were performed by two or more independent reviewers for each record. -/- Results: Of the 1482 results, 467 studies were assessed in full-text form, and 33 were included in this synthesis. When the deceased has not expressed any preference, a majority of the public support the family's role as a surrogate decision-maker. When the deceased expressly consented, the respondents' answers depend on whether they see themselves as potential donors or as a deceased's next-of-kin. Answers also depend on the relationship between the deceased and the decision-maker(s) within the family, and on their ethnic or cultural background. -/- Conclusions: Public views on the authority of the family in organ donation decision-making require further research. A common conceptual framework and validated well-designed questionnaires are needed for future studies. The findings should be considered in the development of Government policy and guidance regarding the role of families in deceased organ donation. (shrink)

El arte no es solamente una fuente inagotable de goce estético, es además una huella, una evidencia de nuestro pasado histórico. A partir del arte es posible remitirnos a nuestra raíz cultural, y es por eso que la obra artística constituye una parte importante del patrimonio de un pueblo. Es evidente el estrecho vínculo entre el patrimonio artístico y la identidad cultural; por eso es importante dar un justo valor a ese patrimonio que, a su vez, se reflejará en la (...) consolidación de una identidad propia. De esas expresiones tomamos únicamente las de la arquitectura de algunas iglesias barrocas. En ellas podemos notar una serie de variables del mestizaje cultural. La arquitectura del barroco novohispano, como uno de los lenguajes del arte, generó una reflexión sobre la identidad del individuo iberoamericano. (shrink)

Social ontology focuses on questions about the reality of human categories. The typical examples are gender and race. Common questions about them are: Do they exist? What is their nature? Do they exist in the best possible way? Meanwhile, the philosophy of psychiatry has been discussing the reality of psychopathology, what is the best way to classify mental disorders, and whether it is possible to define them without normative vocabulary. I think there is something not only strange but inadequate about (...) these discussions being held apart. Particularly, I hold that by being held separately these discussions are philosophically incomplete. In this paper, I argue that these debates are parallel in crucial aspects, but more importantly that they can benefit from each other if they start a dialogue. I suggest some paths we can take to start fruitful discussions and offer examples of the kind of outcomes we can expect. However, my main contribution is to sketch a common framework to map current discussions, make comparisons between them, and, more importantly, guide new research. (shrink)

This article aims to explore, through the civil society’s opinion, the polarisation between ‘winners’ and ‘losers’ and the group of the ‘new excluded’, or ‘new poor’, that has emerged as a result of the European economic crisis and the social transformations that followed in the Greek society. Based on the Theory of Justice introduced by John Rawls (1971), and using the approach of Critical Discourse Analysis, this study focuses on the discourse analysis of the perception of 97 representatives of local (...) and national NGOs, both formal and informal. The main results focus on different self and others’ presentations, especially during the economic crisis, and on the creation of an unbalanced, fragmented and exclusion-cantered society. However, the definition of rich and poor appears ambiguous through the analysis of various linguistic strategies of Greek NGOs revealing a hidden face of the society. (shrink)

This chapter aims to examine the configuration of the sharing economy in the United Kingdom. The chapter provides an examination of the key opportunities and challenges that this socio-economic model generates in the country. It includes an account of different sharing economy initiatives in the United Kingdom, including crowdfunding projects, tool libraries, timesharing banks, men’s sheds, and shared workspaces, commercial sharing economy services, micro-libraries, community-gardening projects, and paid online peer-to-peer accommodation. Increased consumer choice and economic benefits derived from an extended (...) economy around the sharing economy are identified as key opportunities. Key challenges relate to policymaking and taxation of businesses and participants in the sharing economy, as well as the wider enforcement of health and safety regulations and the impact that the recent pandemic is having on the industry. The chapter also provides an examination of the latest developments and regulations in this area. In addition, the chapter identifies the most pressing issues and possible future directions of research in this context. (shrink)

Despite the central presence of materialism in the history of philosophy, there is no universal consensus on the meaning of the word “matter” nor of the doctrine of philosophical materialism. Dictionaries of philosophy often identify this philosophy with its most reductionist and even eliminative versions, in line with Robert Boyle’s seventeenth century coinage of the term. But when we take the concept back in time to Greek philosophers and forward onto our own times, we recognize more inclusive forms of materialism (...) as well as complex interplays with non-materialist thought about the place of matter in reality, including Christian philosophy and German idealism. We define philosophical materialism in its most general way both positively (the identification of reality with matter understood as changeability and plurality) and negatively (the negation of disembodied living beings and hypostatized ideas). This inclusive approach to philosophical materialism offers a new light to illuminate a critical history of the concept of matter and materialism from Ancient Greece to the present that is also attentive to scientific developments. By following the most important connections and discontinuities among theoretical frameworks on the idea of matter, we present a general thread that offers a rich and plural, but highly cohesive, field of investigation. Finally, we propose building on rich non-reductionist materialist philosophies, such as Mario Bunge’s systemic materialism and Gustavo Bueno’s discontinuous materialism, to elaborate powerful theoretical alternatives to both physicalism and spiritualism. (shrink)

Resumo O presente texto parte das reflexões de Judith Butler sobre as políticas de coabitação, assim como das suas mais recentes aportações sobre a performatividade da assembleia, para explorar os efeitos da adoção de estratégias separatistas sobre as políticas de alian- ças da dissidência sexogenérica e relacional. A reflexão parte de uma leitura crítica dos modos de produção dos espaços de convergência e coligação dos ativismos queer e transfeministas da cidade de Madrid, com o objetivo de defender umas políticas espa- (...) ciais e temporais comprometidas com o seu próprio desbordamento crítico. (shrink)

This work was my theses to get the MA in Philosophy. Their focus is the ethics implied in digital culture and networked society. Themes are Ethics, culture, technology, political control, autonomous systems.

El ciclo de protestas que se abrió en las primaveras árabes ha servido para revitalizar la reflexión teórica sobre el modo en que los procesos de agenciamiento político son indisociables de los modos de producción de los espacios de coalición. Es el caso de Judith Butler en Cuerpos aliados y lucha política, junto con otras autoras que han mostrado la importancia de pensar los modos de encuentro corporal, y las políticas de acceso a los espacios de aparición, como parte central (...) de la lucha y la reflexión política. En diálogo con estas y otras provocaciones teóricas, fundamentalmente en el ámbito de los estudios queer, este ensayo explora los modos de producción del espacio de coalición transfeminista y queer a partir de experiencias activistas recientes en la ciudad de Madrid. -/- The cycle of protests opened by the Arab Springs has served to revitalize theoretical reflections on the interplay between the construction of political agency and the production of coalitional spaces. This is the case of Judith Butler in Bodies in Alliance and the Politics of the Street, along with other authors that have shown the importance of thinking bodily encounter, and the politics of accessibility to the space of appearance, as a central part of political reflection and struggle. In dialogue with these and other theoretical provocations, specially coming from Queer Studies, this essay explores the modes of production of the space of transfeminist and queer coalition drawing on recent activist experiences in the city of Madrid. (shrink)

Resumen La discusión de las políticas culturales del duelo ofrecida por Judith Butler tras los atentados del 11 de septiembre servirá aquí para cuestionar las fracturas sexuales, genéricas y raciales, entre otras, que rigen la inteligibilidad cultural de la vulnerabilidad compartida en contextos pandémicos. Esta revisión de la idea de comunidad se pondrá en relación con el desarrollo de la medicina social urbana explorado por Michel Foucault para deslocalizar la resistencia a los procesos de estigmatización y normalización puestos en marcha (...) por la pandemia del sida para pensar, hoy, las biopolíticas emergentes en nombre del cuidado de la salud colectiva. -/- Abstract The discussion of the cultural politics of mourning offered by Judith Butler after the September 11 attacks will serve here to question the sexual, gender and racial fractures, among others, that govern the cultural intelligibility of shared vulnerability in pandemic contexts. This review of the idea of community will be related to the development of urban social medicine explored by Michel Foucault to delocalize the resistance to the stigmatization and normalization processes set in motion by the AIDS pandemic to think, today, emerging biopolitics in name of public health. (shrink)

This paper addresses some relations between the spatial politics of queer assemblies in spaces of protest and the constitution of collective political subjects. It does so by exploring the spatial politics of queer activism within the global Occupy movements, in the light of Judith Butler’s work on the performative power of assembly and the ambivalences of the Foucauldian concept of heterotopia. Specific challenges faced by queer activists in various encampments will be addressed in order to expose some tensions between the (...) constitutive exclusions inherent to the constitution of spaces of protest and the processes of coalition building needed to effectively overcome those very constitutive exclusions. (shrink)

En metafísica contemporánea, es común trabajar bajo una metodología basada en virtudes teóricas. En caso de disputa, esta metodología nos aconseja elegir la teoría que mejor satisfaga las virtudes teóricas estándar: precisión empírica, fecundidad, poder unificador, consistencia y simplicidad. Sin embargo, no hay consenso sobre cómo deben frasearse tales virtudes, ni sobre cómo ponderarlas. Aquí me concentraré en ofrecer razones a favor de una manera de frasear el principio de parsimonia ideológica, una especie de simplicidad. Defiendo que dicho principio debería (...) decir que, dadas dos teorías T1 y T2, ceteris paribus, si T1 postula menos tipos de expresiones primitvas que T2, entonces es más probable que T1 sea una teoría fiel a que T2 lo sea. Se elabora en qué consiste la cláusula ceteris paribus, qué quiere decir "postular menos tipos de expresiones primitivas" (parsimonia ideológica cualitativa) y en qué consiste la fidelidad teórica. (shrink)

La metafísica después de ser ignorada por años ha regresado al centro de la escena en la filosofía contemporánea. Tomás de Aquino ha vivido una historia muy parecida, lo que dio nacimiento al tomismo analítico. A pesar de los trabajos desarrollados en esta línea de investigación, la metafísica del Aquinate ha sido fuertemente ignorada. Sin embargo, la metafísica de Tomás de Aquino tiene una ventaja, poco discutida entre los tomistas y tomasinos, y es la de ser una metafísica esencialista. Así, (...) en armonía con el trabajo del metafísico E. J. Lowe, quien presenta su metafísica como “esencialista seria”, se quiere mostrar que la metafísica del Aquinate tiene las mismas virtudes del “esencialismo serio”, lo que permite postularla como una posición válida y plausible para la metafísica contemporánea. (shrink)

Traditional Africans' belief in and veneration of ancestors is an almost ubiquitous, long-held and widely known, for it is deeply entrenched in the African metaphysical worldview itself. This belief in and veneration of ancestors is characterised by strong moral undertone. This moral undertone involves an implicit indication that individual members of communities must live exemplary lives in accordance with the ethos of the community. Living according to the ethos is among the conditions for attaining the prestige of being elevated to (...) an ancestor after one's death. The aim of this paper is to gain an understanding of the metaphysical and moral demands connected to ancestor veneration. With this understanding, the paper suggests values that can promote a better way for humans to coexist, and indicates a moral sense of the responsibility people should hold towards each other. The paper's focal aim is to expose what it considers to be the moral undertones or features associated with a belief in and veneration of ancestors, mainly from traditional Akan perspectives. The paper also considers how principles and values of Akan communitarianism can be espoused to promote human well-being. It is the position of the paper that the metaphysical and, especially, the moral underpinning of ancestor veneration in the traditional Akan society, can provide values that can serve as catalysts for the furtherance of human well-being. (shrink)

English Abstract: Through the presentation of the history of social justice in global constitutional discourse, this article aims to demonstrate that, although in Colombia there is not a constitutionalized purpose or principle of social justice, as in other countries, the modern notion of distributive justice, also called social justice today, is implicit in the Constitution of 1991 because it enshrined as mandatory rules the three main elements of its meaning at the time of its promulgation: the principle of social rule (...) of law, the principle of human dignity and the right to a material equality. Thus, in Colombia social justice must not be understood in the Aristotelian sense of distributive justice but in accordance with these three elements, and can only be achieved if they are fulfilled. -/- Spanish Abstract: Mediante la presentación de la historia de la justicia social en el discurso constitucional global, este artículo pretende demostrar que, a pesar de no existir en Colombia, como en otros países, un valor o principio constitucional de justicia social, la noción moderna de justicia distributiva, también llamada hoy justicia social, se encuentra implícita en la Constitución de 1991 porque esta consagró como normas obligatorias los tres elementos principales de su significado en el tiempo en el que fue promulgada: el principio de Estado Social de Derecho, el principio de dignidad humana y el derecho a una igualdad material. Así pues, la justicia social debe entenderse en Colombia a partir de esos tres elementos, no según el sentido aristotélico de justicia distributiva, y sólo puede ser alcanzada si ellos se cumplen. (shrink)