While the Academic sceptics followed the plausible as a criterion of truth and guided their practice by a doxastic norm, so thinking that agential performances are actions for which the agent assumes responsibility, the Pyrrhonists did not accept rational belief-management, dispensing with judgment in empirical matters. In this sense, the Pyrrhonian Sceptic described himself as not acting in any robust sense of the notion, or as ‘acting’ out of sub-personal and social mechanisms. The important point is that the Pyrrhonian advocacy (...) of a minimal conception of ‘belief’ was motivated by ethical concerns: avoiding any sort of commitment, he attempted to preserve his peace of mind. In this article, I argue for a Cartesian model of rational guidance that, in line with some current versions of an agential virtue epistemology, does involve judgment and risk, and thus which is true both to our rational constitution and to our finite and fallible nature. Insofar as epistemic humility is a virtue of rational agents that recognise the limits of their judgments, Pyrrhonian scepticism, and a fortiori any variety of naturalism, is unable to accommodate this virtue. This means that, in contrast to the Cartesian model, the Pyrrhonist does not provide a satisfactory answer to the problem of cognitive disintegration. The Pyrrhonist thus becomes a social rebel, one that violates the norm of serious personal assent that enables the flourishing of a collaborative and social species which depends on agents that, however fallible, are accountable for their actions and judgments. (shrink)

It will be argued that personal agency, far from lacking epistemic value, contributes to knowledge in a substantial way. To this end, it will be claimed that what Sosa calls an epistemic perspective is necessary to solve the binding problem in epistemology at the three junctures at which it can occur: as the Pyrrhonian question of whether one can rationally endorse one’s epistemic rationality; as the problem of the epistemic status of guessing; and as the enquiry into the contribution of (...) the agential perspective for evading coincidental luck. Our aim has been that of elucidating and expanding Sosa’s virtue perspectivism. (shrink)

Esta entrevista se realizó en dos sesiones vía Zoom, cuyas fechas están ubicadas en agosto de 2021. La primera conversación que se tuvo consistió en que el filósofo Modesto Gómez Alonso brindara unas ideas panorámicas y reflexivas, las cuales se han colocado al inicio de cada resolución. Entretanto, en la segunda conversación, se partió de lo planteado anteriormente y de algunos apuntes que permitieron esbozar de una forma más contundente las respuestas. Todo este procedimiento sirvió para que (...) se pudiera tratar sobre la noción de la epistemología desde sus múltiples manifestaciones. Es por eso por lo que el filósofo Modesto Gómez recurrió a concepciones afines, como aquellas que proporcionan el conocimiento, al igual que buscó explicar con mayor detalle al citar a autores como Descartes, Sosa, entre otros. En ese sentido, esta entrevista tuvo el propósito de buscar las conexiones que existen de la Filosofía con la vida cotidiana en cuanto a que se indaga de las posibilidades de contribuir al conocimiento y contar con las herramientas adecuadas. (shrink)

Shared intention normally leads to joint action. It does this, it is commonly said, only because it is a characteristically stable phenomenon, a phenomenon that tends to persist from the time it is formed until the time it is fulfilled. However, the issue of what the stability of shared intention comes down to remains largely undertheorized. My aim in this paper is to remedy this shortcoming. I argue that shared intention is a source of moral and epistemic reasons, that responsiveness (...) to such reasons on the part of each individual reinforces her own relevant attitudes, and that this enhances the stability of the shared intention as a whole. We thus discover an important self-reinforcing and stability-enhancing mechanism at the heart of shared intention and action. It follows from this proposal that the psychological commitment that an individual exhibits in joint action is normally a function not only of her own participatory intention, as often maintained, but also of her endorsement of the reasons created by her group’s shared intention to so act. (shrink)

Doxasticism is the thesis that intention is or involves belief in the forthcoming action (Velleman, Harman). Supporters claim that it is only by accepting that thesis that we can explain a wide array of important phenomena, including the special knowledge we have of intentional action, the roles intention plays in facilitating coordination, and the norms of rationality for intention. Others argue that the thesis is subject to counterexample (Davidson, Bratman). Yet some others contend that the thesis can be reformulated in (...) a way that avoids such counterexamples and preserves its explanatory significance (Pears, Setiya). Their suggestion is that we view intention as involving partial –rather than full—belief. I argue that while the move from full to partial doxasticism helps to accommodate such counterexamples, it does so in a way that undermines the ability of the resulting view to explain the coordinating roles of and rationality norms for intention. (shrink)

Philosophers of action of different persuasions have suggested that there is a tight connection between the phenomenon of intending and the phenomena of “being settled on” and of “settling” a course of action. For many, this connection supports an important constraint on intention: one may only intend what one takes one’s so intending as settling. Traditionally, this has been understood as a doxastic constraint on intention: what one takes one’s intention as settling is what one believes one’s so intending as (...) settling. This paper proposes an alternative conception of such a constraint. The idea is to conceive of it in terms of the attitude of reliance, rather than of belief. The aim of the paper is three-fold: to clarify the connection between intending to act and the phenomena of being settled on and of settling a course of action, to provide support for the reliance conception of the cited constraint, and to show that this conception drives a wedge in the familiar dispute, between doxastic and conative accounts of intention, as to whether intending to act necessarily involves the belief that one will so act. (shrink)

In this article I propose an original view of the nature of shared intention. In contrast to psychological views (Bratman, Searle, Tuomela) and normative views (Gilbert), I argue that both functional roles played by attitudes of individual participants and interpersonal obligations are factors of central and independent significance for explaining what shared intention is. It is widely agreed that shared intention (I) normally motivates participants to act, and (II) normally creates obligations between them. I argue that the view I propose (...) can explain why it is not a mere accident that both (I) and (II) are true of shared intention, while psychological and normative views cannot. The basic idea is that shared intention involves a structure of attitudes of individuals –including, most importantly, attitudes of reliance – which normally plays the relevant motivating roles and creates the relevant obligations. (shrink)

This is a survey article on reductive views of shared intention.

En este ensayo el autor supera la contradicción teórica existente entre la Relatividad General que define el campo gravitacional como un aspecto geométrico del espaciotiempo, bien como potencial o curvatura, y la Gravedad Cuántica que lo define como una fuerza de interacción fundamental, con el cambio de la concepción del espaciotiempo de propiedad geométrica estructural del campo gravitacional, a la concepción del espaciotiempo propiedad geométrica estructural de la materia en movimiento. El espaciotiempo no es continente de la materia (Substancialismo) sino (...) que por el contrario está contenido en la materia en cuanto constituye la estructura geométrica que le da su forma y permite sus cambios, a la cual como espacio le confiere su capacidad de contener y como tiempo su capacidad de devenir. Tampoco, el espaciotiempo es la categoría de las relaciones geométricas de los cuerpos materiales y sus eventos (Relacionismo), puesto que, no es una propiedad relacional de la materia sino la propiedad estructural espacio-temporal geométrica de la materia, a la cual la dota con sus capacidades de auto contenerse y transformarse. La teoría del autor sobre el espaciotiempo es la de la materia intrínsecamente dinámica, dotada estructuralmente de las cuatro dimensiones de espaciotiempo, autocontenida espacialmente y auto deviniendo temporalmente, puesto, que la materia en su capacidad de contener dinámicamente ésta ensimisma contenida y transformándose. La partícula-onda, de la materia y del campo, no existe en el espaciotiempo, sino que éste es la propiedad geométrica intrínseca estructural de la partícula-onda, por lo tanto, adherida a su propia naturaleza interna, como su propiedad geométrica dimensional intrínseca, que con fuerza de ley se manifiesta en sus mediciones cuantitativas, bien cuando es tomada la partícula-onda en sí o en relación con otras. Así, sólo son posibles las teorías sobre la gravedad provenientes de la Gravedad Cuántica, aunque, deben reformularse renunciando a integrarlas con la visión geométrica derivada de las ecuaciones de la llamada “General Relatividad”. (shrink)

Presentamos lo básico de la teoría relativista de la gravitación, con la inclusión de textos originales, de varios papeles, publicados entre 1987 y 2009, por sus autores: S. S Gershtein, A. A Logunov, Yu. M Loskutov y M. A Mestvirishvili junto con las introducciones, resúmenes y conclusiones elaborados por el autor de este papel. Esta es una teoría gauge, compatible con las teorías de la física cuántica de las fuerzas electromagnética, débil y fuerte, que define la gravedad como la cuarta (...) fuerza existente en la naturaleza, como campo estático dotada de la partícula transmisora del gravitón virtual de espines 2 y 0, dentro del espíritu del principio de relatividad de Galilei, en su generalización de la relatividad especial de Poincaré que le permitió a los autores la universalización de que las leyes físicas de la naturaleza se cumplen con independencia de los marcos de referencia donde se apliquen. No obstante, integrada a la teoría Entwurf de Grossmann-Einstein, en su desarrollo ulterior, por parte de estos autores, por lo tanto, preserva las leyes de conservación de la energía-impulso y del impulso angular conjuntamente del campo gravitacional y los demás campos materiales existentes en la naturaleza, en el espaciotiempo efectivo de Riemann, mediante su identidad con el espaciotiempo pseudo Euclídeo de Minkowski. (shrink)

Based on the various documents, 1989-2002, through the original texts, in addition to the author's contributions, this paper presents the refutation of the mathematicians and physicists A. Logunov and M. Mestvirishvil of A. Einstein's "general relativity", from the relativistic theory of gravitation of these authors, who applying the fundamental principle of the science of physics of the conservation of the energy-momentum and using absolute differential calculus they rigorously perform their mathematical tests. It is conclusively shown that, from the Einstein-Grossman-Hilbert equations, (...) gravity is absurdly a metric field devoid of physical reality unlike all other fields in nature that are material fields, interrupting the chain of transformations between the different existing fields. Also, in Einstein's theory the proved "inertial mass" equal to gravitational mass has no physical meaning. Therefore, "general relativity" does not obey the correspondence principle with Newton's gravity. (shrink)

In this essay the author overcomes the theoretical contradiction between General Relativity that defines the gravitational field as a geometric aspect of spacetime, either as potential or curvature, and Quantum Gravity that defines it as a fundamental force of interaction, with the change in the conception of spacetime of structural geometric property from the gravitational field, to the conception of spacetime structural geometric property of matter in motion. Spacetime is not a continent of matter (Substantialism) but rather is contained in (...) matter insofar as it constitutes the geometric structure that gives it its shape and allows its changes, to which as space it confers its ability to contain and as time its capacity to becoming. Nor is spacetime the category of geometric relations of material bodies and their events (Relationism), since it is not a relational property of matter but rather the geometric spacetime structural property of matter, which it endows with their abilities to self-contain and transform. The author's conception of spacetime is that dynamic energy-matter, geometrically endowed with the four dimensions of spacetime, is spatially self-contained and temporarily self-transforming. The wave-particle, of matter and of the field, does not exist in spacetime, but this is the intrinsic structural geometric property of the wave-particle, therefore, attached to its own internal nature, as its intrinsic dimensional geometric property which with the force of law is manifested in its quantitative measurements, either when the wave particle itself is taken or in relation to others. Thus, only theories on gravity from Quantum Gravity are possible, although they must be reformulated, renouncing to integrate them with the geometric vision derived from the equations of the so-called "General Relativity". (shrink)

Con base en los varios papeles, 1989-2002, mediante los textos originales, se presenta la crítica, de los matemático-físicos A. Logunov y M. Mestvirishvil, de la “general relatividad” de A. Einstein, paso previo para la elaboración de la teoría relativista de la gravitación de estos autores. Se demuestra concluyentemente que desde las ecuaciones de Einstein-Grossman-Hilbert la gravedad es absurdamente un campo métrico carente de realidad física.

It presents the basics of the “Relativistic theory of gravitation”, with the inclusion of original texts, from various papers, published between 1987 and 2009, by theirs authors: S. S Gershtein, A. A. Logunov, Yu. M. Loskutov and M. A. Mestvirishvili, additionally, together with the introductions, summaries and conclusions of the author of this paper. The “Relativistic theory of gravitation” is a gauge theory, compatible with the theories of quantum physics of the electromagnetic, weak and strong forces, which defines gravity as (...) the fourth force existing in nature, as a static field equipped with the transmitter particles of the virtual gravitons of spins 2 and 0, within the spirit of Galilei's principle of relativity, in his generalization of Poincaré's Special Relativity that allowed the authors to universalize that the physical laws of nature are complied with regardless of the frames of reference where they apply, integrated into the Grossmann-Einstein Entwurf theory, in its further development, by those authors, therefore, this theory preserves the conservation laws of energy-impulse and angular impulse of the gravitational field jointly to the other material fields existing in nature, in the Riemann's effective spacetime, through its identity with Minkowski's pseudo Euclidean spacetime. (shrink)

The main claim of this study is that, contrary to Latour’s view about the need to leave aside epistemology to deal with anything valuable about science, Mario Bunge has consistently built up a detailed and thorough epistemology. The argumentative strategy will be to show that (a) it is not true that we have never been modern (b) epistemology is here to stay, and (c) Mario Bunge endorses a strong scientific realism, a brand of materialism, systemism and emergentism, including a moral (...) dimension (there are objective values like, truth, peace and justice that deserve to be respected). Then, Bunge’s realism rejects axiological neutrality making scientists responsible for their actions. Bunge has always been modern and keeps enriching his own views. (shrink)

Cette étude défend l’idée que, contrairement à l’opinion de Latour sur la nécessité de laisser de côté l’épistémologie pour traiter de tout ce qui a de la valeur pour la science, Mario Bunge a systématiquement construit une épistémologie détaillée et approfondie. La stratégie argumentative consistera à montrer (a) qu’il est faux que nous n’avons jamais été modernes (b) que l’épistémologie est là pour de bon et (c) que Mario Bunge soutient un réalisme scientifique fort, une version du matérialisme, du systémisme (...) et de l’émergentisme, comportant une dimension morale (il existe des valeurs objectives comme la vérité, la paix et la justice qui méritent d’être étudiées). Ensuite, le réalisme de Bunge rejette la neutralité axiologique rendant les scientifiques responsables de leurs actions. Bunge a toujours été moderne et continue à enrichir ses propres positions. (shrink)

It presents the basics of the “Relativistic theory of gravitation”, with the inclusion of original texts, from various papers, published between 1987 and 2009, by theirs authors: S. S Gershtein, A. A. Logunov, Yu. M. Loskutov and M. A. Mestvirishvili, additionally, together with the introductions, summaries and conclusions of the author of this paper. The “Relativistic theory of gravitation” is a gauge theory, compatible with the theories of quantum physics of the electromagnetic, weak and strong forces, which defines gravity as (...) the fourth force existing in nature, as a static field equipped with the transmitter particles of the virtual gravitons of spins 2 and 0, within the spirit of Galilei's principle of relativity, in his generalization of Poincaré's Special Relativity that allowed the authors to universalize that the physical laws of nature are complied with regardless of the frames of reference where they apply, integrated into the Grossmann-Einstein Entwurf theory, in its further development, by those authors, therefore, this theory preserves the conservation laws of energy-impulse and angular impulse of the gravitational field jointly to the other material fields existing in nature, in the Riemann's effective spacetime, through its identity with Minkowski's pseudo Euclidean spacetime. (shrink)

Nuestro frenesí de comunicación e información hace que las cosas des- aparezcan y devengan en no-cosas, también llamadas informaciones (Han, 2021: 10). El marco ontológico presente es resultado de un desplazamiento que va del ocaso de las cosas al consumo rápido y frenético de no-cosas. En este entorno intangible el ser humano ya no maneja ninguna cosa. Las no cosas son aquellas cosas puramente intangibles, que no pueden aprehenderse con las manos. Lo único que le queda de las manos al (...) ser humano que habita este entorno son las yemas de los dedos con las que presiona las teclas para jugar con símbolos (Flusser, 2002: 107). ¿Qué efectos contrae este nuevo paradigma vital en el campo de la educación? ¿Qué significa educar en y trabajar con no-cosas? (shrink)

The presentation of the “dual picture of vagueness” in my earlier work is supplemented here with a number of additional considerations. I emphasize how the picture lends itself naturally to treatments of the contribution of a typical degree adjective to propositional content and to truth conditions. A number of reasonable refinements of the picture are presented, especially concerning occasions of use of a degree adjective in which a class containing a sorites series is somehow involved in content fixing, but in (...) such a way that an extension ultimately gets fixed for the predicate. I also develop the observation that standard theories of the logical and semantic paradoxes rely on the idea that the content-fixing mechanisms for the paradoxical expressions work well in general but fail in some localized cases, and that while standard theories of the sorites paradox are clearly not based on this idea at all, the dual theory is fully based on the idea. Next, I offer a few remarks on some recent theories of vagueness and the sorites that are broadly in the spirit of the dual picture, emphasizing the aspects where the latter compares favorably against those recent theories. Finally, the question whether the dual theory is statable with truth according to the theory itself is considered in more detail than in my earlier presentation. (shrink)

Quadruple Helix Collaborations (QHCs) is a cooperation model in which industry, government, academia, and the public interact to innovate. This paper analyses the impact of a training intervention to provide specific knowledge, skills, and attitudes to deal with barriers commonly found in the progress of QHCs. We designed, implemented, and evaluated three training programs in Austrian, Colombian, Danish, and Spanish institutions. We analysed trainees’ (n = 66) and trainers’ (n = 9) perceptions to identify the competencies acquired with the intervention (...) and the approach’s limitations. We used online questionnaires (35 trainees; 9 trainers), semi-structured interviews (10 trainees), and a focus group (6 trainers). Trainees answered positively regarding their self-perception about the impact of the course and highlighted the acquisition of inspiration for their practice (score 4.1 out of 5.0) and knowledge (3.7). In contrast, they perceived that a deeper interaction with other participants (2.7) was challenging. After the courses, 74% of respondents indicated that they know more about how QHCs work in practice, and 86% about collaboration or engagement methods. Moreover, participants plan to be more sensitive towards setting common goals (71%) and power imbalances (63%). Trainers’ perceptions align with those expressed by participants, except that they considered that the interaction amongst participants during the course was higher. Qualitative analysis of interviews with participants and the focus group with trainers provides more detail about the strengths and weaknesses of the intervention. Our study shows that the collaborative design and implementation of training impact the participant’s learning competencies, with potential implications in their medium- to long-term practice. (shrink)

Partiendo de la interrogante presentada por Charles Darwin en referencia a cómo un comportamiento carente de valor evolutivo, como parecía ser el musical, podía sin embargo ser universal, se intenta indagar en los afectos que el comportamiento musical aporta al humano, para así valorar su utilidad evolutiva. Proponemos la ritmicidad, inducida por el bipedismo, como base de partida, la cual da lugar a comportamientos que utilizan lo musical para fortalecer las relaciones intersubjetivas. Son los orígenes del comportamiento musical sobre lo (...) que tratamos, a modo de introducción para una posterior inmersión en un asunto más complejo: la esencia de las músicas. (shrink)

En este capítulo se estudia la facultad a prevención contenida en la Ley 1333 de 2009, para analizar la forma en la que el derecho ambiental ha venido construyendo una dogmática y reglas propias, escapando de la tradición del derecho administrativo, así como creando la dogmática propia necesaria para lograr su independencia y consolidación como un área autónoma de la disciplina jurídica. Al respecto, en este ejercicio de reflexión es posible ver cómo la figura aparte de estar diseñada por fuera (...) de la teoría general del acto administrativo, también posee particularidades que la hacen única dentro del ordenamiento jurídico colombiano. (shrink)

The debate regarding the nature of joint action has come to a stalemate due to a dependence on intuitional methods. Normativists, such as Margaret Gilbert, argue that action-relative normative relations are inherent in joint action, while non-normativists, such as Michael Bratman, claim that there are minimal cases of joint action without normative relations. In this work, we describe the first experimental examinations of these intuitions, and report the results of six studies that weigh in favor of the normativist paradigm. Philosophical (...) ramifications and further extensions of this work are then discussed. (shrink)

For the philosopher of Rotterdam, religious coercion has two essential sources of illegitimacy: the linking of religious and ecclesiastical belief and the use of politics for religious purposes. Bayle responds to it, with his doctrine of freedom of conscience, on one hand and by means of the essential distinction between voluntary religious affiliation and political obligation, on the other hand. From my perspective, his doctrine of tolerance does not involve an atheist state, nor does it mean the rejection of the (...) presence of religion in the public space or its displacement to the intimate sphere of the conscience. This paper proposes a reading of Baylean tolerance as a political doctrine that allows the articulation between freedom of conscience, minority confessions, and official religion. Thus, the Baylean theoretical model could be considered a proposal to provide a normative form to the practice of toleration present in the seventeenth -century Netherlands. (shrink)

In recent literature, panpsychism has been defended by appeal to two main arguments: first, an argument from philosophy of mind, according to which panpsychism is the only view which successfully integrates consciousness into the physical world (Strawson 2006; Chalmers 2013); second, an argument from categorical properties, according to which panpsychism offers the only positive account of the categorical or intrinsic nature of physical reality (Seager 2006; Adams 2007; Alter and Nagasawa 2012). Historically, however, panpsychism has also been defended by appeal (...) to a third argument based on considerations about the nature and observability of causation. This argument has not been much discussed in recent times. Here is a concise version from William James: "… the concrete perceptual flux, taken just as it comes, offers in our own activity-situations perfectly comprehensible instances of causal agency … If we took these experiences as the type of what actual causation is, we should have to ascribe to cases of causation outside of our life, to physical cases also, an inwardly experiential nature. In other words, we should have to espouse a so-called “pan-psychic” philosophy" (James 1911: 218). James here suggests that we have direct experience of causation in our own agency. He thereby directly contradicts David Hume, who famously denied that we have any experience of causation. James goes on to claim that if this experience is representative of causation in general, it follows that all causation is mental, and that panpsychism is true. This kind of argument for panpsychism can be called the argument from (experience of) causation. This chapter offers, first, a history of this argument and arguments closely related to it, and second, an analysis of the argument – is it valid, are its premises in any way defensible, and how does it relate to the other, more popular arguments for panpsychism from philosophy of mind and categorical properties? (shrink)

For most interpreters of the philosopher from Rotterdam, his political doctrine is solely a consequence of his religious and moral doctrines, and so an image of Bayle as a political philosopher is not usually presented. To my mind, however, only by analyzing his political doctrine can the extent of his religious proposal be understood. In this article, I intend to show that both the Baylean criticism of popular sovereignty and his rejection of the right of resistance are analyses that are (...) indissociable from the Baylean doctrine of tolerance. The protection of individual freedom of conscience and the defense of a multi-confessional state model, tolerant regarding religious minorities, can only be articulated as historical reality if they rest on the political doctrine of indivisible sovereignty and on the strictest separation between political obedience and religious membership. (shrink)

In this article, we will analyze the redefinition that Hobbes applies to the essential elements of Protestant biblical hermeneutics in the Leviathan. Establishing who is the authorized interpreter, defining the rules for conducting a proper exegesis, and determining the content that results from both tasks, is of utmost importance. The answers to these three questions lay the foundation for a new relationship between civil and ecclesiastical power and fully immerse Hobbes in the theological-political discussion of the 17th century.

Durante siglos, se consideró un deber del buen cristiano obligar, a todos los hombres a entrar en el seno de la Iglesia, puesto que de ello dependía su salvación eterna. Esta doctrina presupone que existe una nítida diferencia entre verdad religiosa y error. Para Bayle, sin embargo, la creencia religiosa solo puede aspirar a convertirse en una verdad putativa, sustentada en la convicción subjetiva del fiel, concepción que le permite desdibujar el propio concepto de herejía y criticar las persecuciones religiosas (...) de su tiempo. (shrink)

This paper uses the tools of experimental philosophy to examine the nature of interpersonal normativity in collective action, focusing on cases of immoral collective action and collective action by friends. The results of our two studies, which expand on recent empirical interventions into longstanding debates in social ontology, demonstrate that according to our everyday judgments there are interpersonal obligations in cases of collective action, even when immoral, and that, while friendship elicits judgments of togetherness, it does not affect the norms (...) of collective action. We also situate these results in the philosophical literature and discuss their consequences for a “pluralism” about sociality. (shrink)

In this article, I discuss the Protestant contribution to the modern concept of autonomy on the basis of an analysis of John Calvin's moral theology. I show that Calvin affirms our incapacity to know and want what is morally good, as expressed by natural law. Such incapacity is compensated for by the biblical mandates that, according to Calvin, should be incorporated into the positive legislation of Christian republics. In view of all this, I conclude that Calvin is far from the (...) Kantian idea of autonomy which defines our Modernity. (shrink)

En su libro Mind and nature Gregory Bateson elabora un argumento que él llama ‘convencional’ para concluir que “nunca podremos ser capaces de reclamar conocimiento definitivo en asunto alguno [final knowledge of anything whatsoever]”. La conclusión es correcta, pero el argumento es engañoso y desorienta más de lo que ayuda. Además, Bateson, disimuladamente, introduce algunas afirmaciones falsas en medio de premisas verdaderas. Revisarlo nos permitirá aclarar algunos malentendidos comunes en filosofía de la ciencia, además de ser la excusa perfecta para (...) esbozar una introducción a la interpolación polinomial de Lagrange y una pequeña reflexión sobre los límites del conocimiento. (shrink)

What do we owe each other when we act together? According to normativists about collective action, necessarily something and potentially quite a bit. They contend that collective action inherently involves a special normative status amongst participants, which may, for example, involve mutual obligations to receive the concurrence of the others before leaving. We build on recent empirical work whose results lend plausibility to a normativist account by further investigating the specific package of mutual obligations associated with collective action according to (...) our everyday understanding. However, our results cast doubt on a proposed obligation to seek the permission of co-actors before exiting a collective action, and suggest instead that this obligation is a function of explicit promising. We then discuss how our results pave the path for a new normativism, a theory that neither under- nor overshoots the target given by our common conception of the interpersonal obligations present in collective action.*. (shrink)

Freedom as a natural right, the importance of consent, defending the idea that government should be in the hands of the most virtuous and reflective citizens, denouncing patronage, the need to link individual and political freedom ? These are some of the characteristics of La Boétie's doctrine that I believe place him within the tradition that Quentin Skinner calls the neo-Roman conception of civil liberty. Of course, La Boétie did not write a positive defence of the rule of law, as (...) Livy did in his History of Rome and as the English republicans do, but the Discourse can easily be read as a legal plea condemning absolute monarchy and any kind of arbitrary regime. (shrink)

Feminist philosophers have long emphasized the ways in which women’s oppression takes a variety of forms depending on complex combinations of factors. These include women’s objectification, dehumanization and unjust gendered divisions of labour caused in part by sexist ideologies regarding women’s social role. This paper argues that feminized artificial intelligence (feminized AI) poses new and important challenges to these perennial feminist philosophical issues. Despite the recent surge in theoretical and empirical attention paid to the ethics of AI in general, a (...) strikingly small portion of this work has considered the impact of feminized AI in particular. Our aim is thus to draw attention to the new and pressing ethical challenges posed by feminized AI. Doing so is crucial not just to understanding the impact of these increasingly ubiquitous technologies, but also to our understanding of longstanding feminist philosophical concerns and efforts to ameliorate them. (shrink)

It is usually assumed that political modernity and the reformation go hand in hand. Authors such as Hegel, Tocqueville, Jellinek or Martha Nussbaum find in the protestant reformation the origin of ideas such as political freedom or freedom of conscience. In this paper, I will try to analyze the relationship between these two concepts in two fundamental characters in the Calvinist tradition. John Calvin, its founding father, on the one hand, and, on the other, Pierre Bayle, the Rotterdam philosopher who (...) pushed Calvinism to its most heterodox forms in the XVII century. I will show how they both understand the interpretation of the Bible and the political arrangements that they defended for their close context. (shrink)

The topic I address in this paper is whether the independence of Church and State brought about by the Lutheran Reformation tantamounted to the secularisation of the latter. Taking into account two recent essays by Harold Berman and John Witte on the Lutheran contribution to the Western legal tradition, I argue that Luther’s criticism of the catholic doctrine of Papal power came hand in hand with a theologization of the foundations of the authority of the State, which is difficult to (...) deem «secular». (shrink)

For most interpreters of the philosopher from Rotterdam, his doctrine of tolerance is solely a consequence of his religious and moral doctrines. In this article, I intend to show that his doctrine rest on the political doctrine of indivisible sovereignty and on the strictest separation between political obedience and religious membership. Baylean tolerance is a political doctrine that allows the articulation between freedom of conscience (individual), minority confessions (private associations), and public religion (acknowledged as official).

Pierre Bayle and the impossibility of a rational debate on evil I claim that Bayle engaged with theodicy in order to show how philosophy was misused in religious matters. For Bayle, the debate on evil does not oppose dichotomically reason and religion, it just requires that the participants deal with revealed truths using reason alone. In this regard, Bayle does not only criticize the Calvinist theologians of his time, but also the very source of Christian theology, Augustine of Hippo. En (...) ese artículo, sugerimos que el debate sobre la teodicea bayleana tiene por finalidad hacer patente el uso ilegítimo que se hace de la filosofía al aplicarla al debate religioso. La discusión sobre el mal no supone una disputa entre la razón en sentido absoluto y la religión, sino que compromete el uso de la razón en la revelación, de modo exclusivo Por esa razón, como veremos, el filósofo de Rotterdam no limita su crítica a la teología calvinista de su tiempo sino que la dirige al mismo corazón de la teología cristiana: la obra de Agustin de Hipona. (shrink)

Calvin was a man of the Church so his political doctrine stems from his ecclesiology, in response to both the Papal doctrine on the delegate power of the magistrates, and the Lutheran subordination of the Church to the civil authorities. He was not concerned with discussing the best possible regime, but rather with preparing a theological justification of civil power that would make it depend exclusively on God, not on the people. I will hold that Calvin states the people’s function (...) is merely instrumental: they accept the authority chosen by God, but do not institute it. The only really relevant element is that both political vocation and the transmission of power that is indispensable to it, derive uniquely and exclusively from God. The discrepancies apparent in different authors’ interpretations can be clarified by recovering the context of his argumentation. This is the objective of this article. (shrink)

This paper discusses the reach of ecclesiastical power in Hobbes' Leviathan, examining how the State acquires some of the roles traditionally played by the Church. I will first contextualize historically the ecclesiological debates on which Leviathan draws. Then, I will examine the essential role Hobbes assigns to the king in the governance of the church. Although Hobbes' political theology is often deemed atheist, in Leviathan the king becomes the institutional head of the Church. Moreover, he should establish a minimal Christian (...) creed to be shared by his subjects, in order to preserve religious peace among the different churches of his kingdom. (shrink)

Two strong contenders for scalar implicature (SI) computation are the pragmatic and the grammatical theories. While the former sustains that context plays a major role, the latter suggests context is required but is lexically and monotonically constrained (Chierchia 2012). In particular, this paper discusses a processing account for SIs that is dependent on the satisfaction of the Strawsonian presupposition of existence, necessary for the realization of the asymmetric entailment pattern among relevant alternatives. This observation complies with the principles of the (...) grammatical view, for it predicts SIs in the presence of contextually empty domains, unlike the pragmatic account whose necessary access to contextual information will cause propositions with empty domains to always return a truth value false, hence blocking any inference. I present online experimental evidence of an acceptability judgment task and recorded response times of both existential and universal sentences containing entities of three kinds: existent (type-a), non-existent but conceivable (type-b), and non-existent and inconceivable (type-c). The data of 25 Colombian Spanish speaking participants were collected using PsychoPy, powered by Pavlovia. The results suggest SIs are computed in types a and b but relatively unsuccessful in type-c. I conclude that the relevant entailment pattern for implicature computation is the Strawson-entailment relation which, combined with the grammatical account, correctly predicts SIs with non-existent but conceivable entities but avoids inference with inconceivable terms. (shrink)

El artículo se concentra en indagar las diferentes declaraciones de Marx sobre la justicia, con la intención de determinar tres cuestiones: en primer lugar, saber si nuestro autor cuenta con una concepción de la justicia; en segundo lugar, establecer si la reflexión acerca de lo que es justo ocupa un lugar privilegiado en su obra; y, en tercer lugar, ver si a partir de ahí puede colegirse la existencia de una teoría marxiana de la justicia. De especial interés resulta la (...) presencia de argumentos con implicaciones éticas y morales en estos asuntos. (shrink)

Open peer commentary on the article “Constructivist Model Building: Empirical Examples From Mathematics Education” by Catherine Ulrich, Erik S. Tillema, Amy J. Hackenberg & Anderson Norton. Upshot: I argue that radical constructivism poses a series of deep methodological constraints on educational research. We focus on the work of Ulrich et al. to illustrate the practical implications of these constraints.

In this paper, we try to show that the existing Spanish secular model should be defined in terms of collaboration. Religious freedom is interpreted by Spanish judges in a Catholic framework, as an implementation of the Second Vatican Council's Declarations and Constitutions. In this sense, the Catholic Church has managed to impose its authority through privileged agreements with the Spanish State. _Keywords:_ religious freedom, secularism, Spain, religious law.

The concept of the receptive field, first articulated by Hartline, is central to visual neuroscience. The receptive field of a neuron encompasses the spatial and temporal properties of stimuli that activate the neuron, and, as Hubel and Wiesel conceived of it, a neuron’s receptive field is static. This makes it possible to build models of neural circuits and to build up more complex receptive fields out of simpler ones. Recent work in visual neurophysiology is providing evidence that the classical receptive (...) field is an inaccurate picture. The receptive field seems to be a dynamic feature of the neuron. In particular, the receptive field of neurons in V1 seems to be dependent on the properties of the stimulus. In this paper, we review the history of the concept of the receptive field and the problematic data. We then consider a number of possible theoretical responses to these data. (shrink)

Globalization has made it easier for people to migrate, thus increasing diversity within organizations. One problem with this migration is that 1st and 2nd generation immigrants may prefer different leadership styles than those of the mainstream culture. The purpose of this survey-based quantitative comparative study was to investigate the effects of acculturation on the work-related cultural values and leadership style preferences of Mexican immigrants living in the United States. The research question that guided this study focused on the differences in (...) work-related cultural values and preferred leadership styles between 2 generations of Mexican immigrants, Mexicans, and U.S.-born Caucasians. Two hundred and forty-five participants completed the survey. The researcher used a Likert-type self-assessing questionnaire adapted from existing instruments to measure the work-related cultural values and preferred leadership styles of two generations of Mexican immigrants, native Mexicans, and U.S.-born Caucasians. Statistical tools, such as correlations, Cronbach’s alpha, t-test, and analysis of variance (ANOVA) were used to test measurement reliability and to test for differences in the mean scores of the criterion variables among the 4 groups. The researcher found that, in the aggregate, Mexican immigrants did not acculturate to the mainstream values of the United States, 2nd generation Mexican immigrants’ scores were similar to those of U.S.-born Caucasians in work-related values, and all groups prefer the servant leadership style. Implications for social change may include raising the awareness of human resource managers of the differences and similarities in values and preferences of their staff, which may help improve the relationships between managers and the employees. (shrink)

Se presenta una técnica de bits clásicos, esto es, que solo pueden tomar un valor binario de 0 o 1, soportada en el entrelazamiento cuántico, para el teletransporte de datos superluminalmente, desde un emisor a un receptor, colocados en teoría a cualquier distancia.

In this paper, I will discuss what the first phases of the long history of the transformation of Political in the Spiritual patria consisted of and those who made the development possible. In this essay the main protagonists will be Cicero and Saint Augustine. We will see how St. Augustine could complete the transformation of Cicero's political ideal not only theoretically but practically. St. Augustine's great work can be understood to be a replica of Cicero's Republic in which the City (...) of God is made into the Dream of Scipio and the Church occupies the place of the res publica. The theologizing of the political concepts is taken from the modernization process which Schmitt defined as illegitimate politics of the process of secularization of theoretical concepts. (shrink)

A bit classical technique, supported by quantum entanglement, is presented for superluminal data teleportation, from a transmitter to a receiver, theoretically placed at any distance.

What are conspiracy theories? And what, if anything, is epistemically wrong with them? I offer an account on which conspiracy theories are a unique way of holding a belief in a conspiracy. Specifically, I take conspiracy theories to be self-insulating beliefs in conspiracies. On this view, conspiracy theorists have their conspiratorial beliefs in a way that is immune to revision by counter-evidence. I argue that conspiracy theories are always irrational. Although conspiracy theories involve an expectation to encounter some seemingly disconfirming (...) evidence (allegedly planted by the conspirators), resistance to all counter- evidence cannot be justified on these grounds. (shrink)