Results for 'Rodrigo Sebastián Braicovich'

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Rodrigo Braicovich
Universidad Nacional de Rosario
  1. Teoría y práctica en Musonio Rufo. Un análisis crítico de las Disertaciones 5 y 6.Rodrigo Sebastián Braicovich - 2013 - Contrastes. Revista Internacional de Filosofia 18 (1):49-68.
    The specific goals are the following: (i) to put together in a systematic manner the relationship between λόγος and ἔθος/ἄσκησις presented by Musonius Rufus in Lectures 5 and 6; (ii) to propose Aristotle’s reflections on the problem of habituation as a relevant framework to make sense of both lectures; (iii) to analyze the possible logical conflicts between Musonius’ conception of ἔθος/ἄσκησις and the intellectualist conception of human agency defended by Stoic orthodoxy. I will further suggest that Epictetus’ Discourses may offer (...)
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  2.  46
    La posibilidad de la "acción libre" en las disertaciones de Epicteto.Rodrigo Braicovich - 2008 - Revista de Filosofía 64:17-31.
    El objetivo de este trabajo consiste en analizar dos alternativas presentes en las Disertaciones de Epicteto como posibles vías de acceso a la libertad y la eudaimonía: a) identificar nuestro querer con el querer de la divinidad; b) concentrarnos exclusivamente en aquello de "depende de nosotros". Dado que ambos caminos parecen conducir al solipsismo y la pasividad, ofreceremos una alternativa de interpretación que permite conciliar ambas estrategias con la impronta práctica que caracteriza a la ética del autor. The aim of (...)
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  3. Experiential Awareness: Do You Prefer “It” to “Me”?Miguel Ángel Sebastián - 2012 - Philosophical Topics 40 (2):155-177.
    In having an experience one is aware of having it. Having an experience requires some form of access to one's own state, which distinguishes phenomenally conscious mental states from other kinds of mental states. Until very recently, Higher-Order (HO) theories were the only game in town aiming at offering a full-fledged account of this form of awareness within the analytical tradition. Independently of any objections that HO theories face, First/Same-Order (F/SO) theorists need to offer an account of such access to (...)
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  4. Dreams: An Empirical Way to Settle the Discussion Between Cognitive and Non-Cognitive Theories of Consciousness.Miguel Ángel Sebastián - 2014 - Synthese 191 (2):263-285.
    Cognitive theories claim, whereas non-cognitive theories deny, that cognitive access is constitutive of phenomenology. Evidence in favor of non-cognitive theories has recently been collected by Block and is based on the high capacity of participants in partial-report experiments compared to the capacity of the working memory. In reply, defenders of cognitive theories have searched for alternative interpretations of such results that make visual awareness compatible with the capacity of the working memory; and so the conclusions of such experiments remain controversial. (...)
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  5. Not a HOT Dream.Miguel Ángel Sebastián - 2013 - In Consciousness Inside and Out: Phenomenology, Neuroscience, and the Nature of Experience. Springer Studies in Brain and Mind.
    Higher-Order Thought (HOT) theories of consciousness maintain that the kind of awareness necessary for phenomenal consciousness depends on the cognitive accessibility that underlies reporting. -/- There is empirical evidence strongly suggesting that the cognitive accessibility that underlies the ability to report visual experiences depends on the activity of the dorsolateral prefrontal cortex (dlPFC). This area, however, is highly deactivated during the conscious experiences we have during sleep: dreams. HOT theories are jeopardized, as I will argue. I will briefly present HOT (...)
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  6. What Panpsychists Should Reject: On the Incompatibility of Panpsychism and Organizational Invariantism.Miguel Ángel Sebastián - 2015 - Philosophical Studies 172 (7):1833-1846.
    Some philosophers, like David Chalmers, have either shown their sympathy for, or explicitly endorsed, the following two principles: Panpsychism—roughly the thesis that the mind is ubiquitous throughout the universe—and Organizational Invariantism—the principle that holds that two systems with the same fine-grained functional organization will have qualitatively identical experiences. The purpose of this paper is to show the tension between the arguments that back up both principles. This tension should lead, or so I will argue, defenders of one of the principles (...)
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  7. Metaphor and Theological Realism.Gäb Sebastian - 2014 - European Journal for Philosophy of Religion 6 (1):79-92.
    In this paper, I argue that there are indispensable and irreducible metaphors in religious language and that this does not threaten a realist interpretation of religion. I first sketch a realist theory of religious language and argue that we cannot avoid addressing the problems metaphor poses to semantics. I then give a brief account of what it means for a metaphorical sentence to be true and how metaphors can refer to something even if what they mean is not expressible in (...)
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  8. I Cannot Tell You (Everything) About My Dreams: Reply to Ivanowich and Weisberg.Miguel Ángel Sebastián - 2013 - In Consciousness Inside and Out: Phenomenology, Neuroscience, and the Nature of Experience. Springer Studies in Brain and Mind.
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  9.  41
    The Paradox of Ineffability.Gäb Sebastian - 2017 - International Journal of Philosophy and Theology 78 (3):1-12.
    Saying that x is ineffable seems to be paradoxical – either I cannot say anything about x, not even that it is ineffable – or I can say that it is ineffable, but then I can say something and it is not ineffable. In this article, I discuss Alston’s version of the paradox and a solution proposed by Hick which employs the concept of formal and substantial predicates. I reject Hick’s proposal and develop a different account based on some passages (...)
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  10.  35
    Introduction - Pierre Duhem’s Philosophy and History of Science.Leite Fábio Rodrigo & Stoffel Jean-François - 2017 - Transversal: International Journal for the Historiography of Science 2:3-6.
    Introduction to Dossier Pierre Duhem’s Philosophy and History of Science.
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  11.  23
    Rodrigo de Arriaga , Philosoph Und Theologe. [REVIEW]Daniel Novotny - 2002 - Acta Comeniana 14:239-243.
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  12. John Locke's Contemporaries' Reaction Against the Theory of Substratum in Metaphysics or Modernity? Simon Baumgartner, Thimo Heisenberg and Sebastian Krebs (Eds.).Mihretu P. Guta - 2013 - In Thimo Heisenberg and Sebastian Krebs Simon Baumgartner (ed.), Anthology. Bamberg University Press.. pp. 9-28.
    The goal of this paper is to critically examine the objections of John Locke’s contemporaries against the theory of substance or substratum. Locke argues in Essay that substratum is the bearer of the properties of a particular substance. Locke also claims that we have no knowledge of substratum. But Locke’s claim about our ignorance as to what substratum is, is contentious. That is, if we don’t know what substratum is, then what is the point of proposing it as a bearer (...)
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  13. A Missa en si Menor de Johann Sebastian Bach: A Poética e o Trágico.Katia Regina Kato Justi - 2013 - Dissertation, University of Campinas, Brazil
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  14. Is Merleau-Ponty’s Position in Phenomenology of Perception a New Type of Transcendental Idealism?Christopher Pollard - 2014 - Idealistic Studies 44 (1):119-138.
    It has recently been suggested that Merleau-Ponty’s position in Phenomenology of Perception is a unique form of transcendental idealism. The general claim is that in spite of his critique of “Kantianism,” Merleau-Ponty’s position comes out as a form of transcendental idealism that takes the perceptual processes of the lived body as the transcendental constituting condition for the possibility of experience. In this article I critically appraise this claim. I argue that if the term “idealist” is intended in a sufficiently similar (...)
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  15. Vitalism and the Scientific Image: An Introduction.Sebastian Normandin & Charles T. Wolfe - 2013 - In Sebastian Normandin & Charles T. Wolfe (eds.), Vitalism and the scientific image, 1800-2010. Springer.
    Introduction to edited volume on vitalism and/in the life sciences, 1800-2010.
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  16.  17
    The Ontological Import of Adding Proper Classes.Alfredo Roque Freire & Rodrigo de Alvarenga Freire - 2019 - Manuscrito 42 (2):85-112.
    In this article, we analyse the ontological import of adding classes to set theories. We assume that this increment is well represented by going from ZF system to NBG. We thus consider the standard techniques of reducing one system to the other. Novak proved that from a model of ZF we can build a model of NBG (and vice versa), while Shoenfield have shown that from a proof in NBG of a set-sentence we can generate a proof in ZF of (...)
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  17.  69
    The “Non-Atheistic-Thesis-of-Cartesian-Metaphysics”.Rodrigo Alfonso González - 2018 - Filosofia Unisinos 19 (3):213-222.
    In support of Descartes’ epistemology, Lex Newman advances the ‘Non-atheistic-knowledge- thesis’, i.e., indefeasible knowledge cannot be gained unless the existence of God is proved. Here I expound the ‘non-atheistic-thesis-of-Cartesian-metaphysics’, which, unlike Newman’s, refers to how four Cartesian metaphysical conclusions require the existence of God. To test whether such conclusions need divine existence, we may ask what would happen if God did not play any decisive role in the Meditations. As I argue, four unpalatable consequences would follow for Cartesian metaphysics, which (...)
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  18. Social Science's Conspiracy Theory Panic: Now They Want to Cure Everyone.Lee Basham & Matthew Dentith - 2016 - Social Epistemology Review and Reply Collective 5 (10):12-19.
    A response to a declaration in 'Le Monde', 'Luttons efficacement contre les théories du complot' by Gérald Bronner, Véronique Campion-Vincent, Sylvain Delouvée, Sebastian Dieguez, Karen Douglas, Nicolas Gauvrit, Anthony Lantian, and Pascal Wagner-Egger, published on June the 6th, 2016.
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  19. La Confianza En la Construcción de la Realidad Social.Soledad Krause & Rodrigo González - 2016 - Revista de Filosofía (Madrid) 41 (1):33-53.
    El artículo analiza el rol que cumple la confianza en la construcción de la realidad social, argumentando que constituye uno de sus componentes esenciales. Lo es porque hace posible el nacimiento, permanencia y reconocimiento colectivo de las instituciones, así como su iteración y organización en subsistemas.
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  20. Freiheit und Freundschaft in Axel Honneths Recht der Freiheit.Philipp Schwind & Sebastian Muders - 2017 - Philosophy and Society 28 (3):454-474.
    In Axel Honneths Recht der Freiheit (RF) dienen persönliche Beziehungen, zu welchen Honneth neben Familien- und Liebesbeziehungen auch die Freundschaft zählt, der Verwirklichung einer „besondere[n], schwer zu charakterisierende[n] Form von Freiheit“ (RF 233). Diese Behauptung fügt sich ein in die Kernthese des Rechts der Freiheit. Demnach vermochte es die „Freiheit im Sinne der Autonomie des Einzelnen“ innerhalb unzähliger „Vorstellung[en] vom Guten“ als einzige, die moderne Gesellschaft nachhaltig zu prägen, wohingegen alle anderen Werte, die in der Moderne wirkmächtig geworden sind, als (...)
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  21.  74
    Knowledge, Despite Evidence to the Contrary.Rodrigo Borges - 2019 - In Cherie Braden, Rodrigo Borges & Branden Fitelson (eds.), Themes From Klein. Springer Verlag.
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  22. Escepticismo y Epistemología Naturalizada.Rodrigo González - 2002 - Revista de filosofía (Chile) 58:53-69.
    Reliabilism, one ofthe most significant naturalized epistemological theories, is an an attempt to justify knowledge on the basis of causal reliable procedures. This theory also seems to be the solution for the skeptic claims. However, as this paper suggests, this theory involves many problems; among others, how experiments could cause justified but false beliefs. This difficulty may reveal that naturalized epistemology cannot answer the radical question of skepticism, because it is not a scientific issue. As Quine thought, it implies a (...)
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  23. Perplexities of Consciousness, by Eric Schwitzgebel. [REVIEW]Sebastian Watzl & Wayne Wu - 2012 - Mind 121 (482):524-529.
    In this review of Eric Schwitzgebel's "Perplexities of Consciousness", we discuss the book's arguments in light of the role of attention in introspection.
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  24. Why Moral Error Theorists Should Become Revisionary Moral Expressivists.Toby Svoboda - 2015 - Journal of Moral Philosophy:1-25.
    Moral error theorists hold that morality is deeply mistaken, thus raising the question of whether and how moral judgments and utterances should continue to be employed. Proposals include simply abolishing morality, adopting some revisionary fictionalist stance toward morality, and conserving moral judgments and utterances unchanged. I defend a fourth proposal, namely revisionary moral expressivism, which recommends replacing cognitivist moral judgments and utterances with non-cognitivist ones. Given that non-cognitivist attitudes are not truth apt, revisionary expressivism does not involve moral error. Moreover, (...)
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  25. John Searle. Mind: A Brief Introduction. [REVIEW]Rodrigo González - 2006 - Revista de filosofía (Chile) 62:171-173.
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  26. Razón Crítica Kantiana. Un Imperativo Teórico Fundado En la Autonomía.Rodrigo González - 2017 - In Daniela Alegría & Paula Órdenes (eds.), Kant y los retos práctico morales de la actualidad. Madrid: Tecnos. pp. 108-120.
    Este trabajo tiene como objetivo examinar cómo el legado kantiano de la razón crítica sigue vigente, pues se sostiene en un imperativo teórico fundado en la autonomía. Tal como argumento, este imperativo «categórico-teórico» se estructura gracias a la primacía de la razón práctica por sobre la razón teórica. El ensayo está estructurado en tres secciones. En la primera discuto brevemente el compromiso con la verdad propio de la ética de Sócrates y Platón, quienes inauguran el racionalismo crítico según Popper. Luego, (...)
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  27. Clearing Up Some Conceptual Confusions About Conspiracy Theory Theorising.Matthew R. X. Dentith & Martin Orr - 2017 - Social Epistemology Review and Reply Collective 6 (1):9-16.
    A reply to Gérald Bronner, Véronique Campion-Vincent, Sylvain Delouvée, Sebastian Dieguez, Nicolas Gauvrit, Anthony Lantian, and Pascal Wagner-Egger's piece, '“They” Respond: Comments on Basham et al.’s “Social Science’s Conspiracy-Theory Panic: Now They Want to Cure Everyone”.
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  28. Pensar la educación a partir de la presencia ontológica del símbolo desde las categorías del “ser” y el “estar” en la reflexión filosófica latinoamericana.Jorge Antonio Balladares Burgos & Mauro Rodrigo Avilés Salvador - 2015 - Revista Sophia UPS 17.
    Is it possible ontologically to think about education? Can the ontological category of “being” allow us to think of an educational human being? How can the ontological category of “being there” contextualize the educational reality in Latin America? These questions will guide an ontological reflection based on Latin-American philosophical categories “being” and “being there” for thinking about education. This reflection will propose an ontological presence of the symbol from the analogy and the educational experience, as a reality that opens to (...)
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  29.  54
    On the Context and Presuppositions of Searle’s Philosophy of Society.Rodrigo González - 2018 - Cinta de Moebio 62:231-245.
    In this article, I deal with Searle’s philosophy of society, the last step to complete his philosophical system. This step, however, requires an examination of the context and presuppositions, or default positions, that make possible the key concepts of this new branch of philosophy. In the first section, I address what the enlightenment vision implies. The second section focuses upon how consciousness and intentionality are biological tools that help us create and maintain the social world. In the third section, I (...)
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  30. Why Do We Suffer? Buddhism and the Problem of Evil.Sebastian Gäb - 2015 - Philosophy Compass 10 (5):345-353.
    This paper explains the Buddhist concept of suffering and its relation to the Christian problem of evil. Although there is no problem of evil in Buddhism, the Buddhist understanding of the origin and causes of suffering will help us to find new approaches to the problem of evil. More specifically, I argue that the concept of evil can be interpreted in terms of dukkha; that the existence of suffering or dukkha is necessarily inevitable for finite beings, given the metaphysical structure (...)
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  31.  70
    Can Representationism Explain How Attention Affects Appearances?Sebastian Watzl - forthcoming - In Adam Pautz & Daniel Stoljar (eds.), Themes from Block. Boston, USA: The MIT Press.
    Recent psychological research shows that attention affects appearances. An “attended item looks bigger, faster, earlier, more saturated, stripier.” (Block 2010, p. 41). What is the significance of these findings? Ned Block has argued that they undermine representationism, roughly the view that the phenomenal character of perception is determined by its representational content. My first goal in this paper is to show that Block’s argument has the structure of a Problem of Arbitrary Phenomenal Variation and that it improves on other instances (...)
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  32. The Importance of Understanding Each Other in Philosophy.Sebastian Sunday Grève - 2015 - Philosophy 90 (2):213-239.
    What is philosophy? How is it possible? This essay constitutes an attempt to contribute to a better understanding of what might be a good answer to either of these questions by reflecting on one particular characteristic of philosophy, specifically as it presents itself in the philosophical practice of Socrates, Plato and Wittgenstein. Throughout this essay, I conduct the systematic discussion of my topic in parallel lines with the historico-methodological comparison of my three main authors. First, I describe a certain neglected (...)
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  33. Why We Should Promote Irrationality.Sebastian Schmidt - 2017 - Grazer Philosophische Studien 94 (4):605-615.
    The author defends the claim that there are cases in which we should promote irrationality by arguing (1) that it is sometimes better to be in an irrational state of mind, and (2) that we can often influence our state of mind via our actions. The first claim is supported by presenting cases of irrational _belief_ and by countering a common line of argument associated with William K. Clifford, who defended the idea that having an irrational belief is always worse (...)
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  34.  35
    Mercado, humanidades y educación: Un análisis desde la Ontología Social.Rodrigo Alfonso González Fernández - 2018 - Revista de Filosofía 74:73-90.
    En el marco de los estándares profesionalizantes de la academia, con sus “rankings” y productividad científica, las humanidades subsisten. Una explicación de este fenómeno es que, según la ontología social, las razones para la acción independiente de deseos son piezas clave en la educación. Por ello, dichas razones, que constituyen obligaciones, también serían claves para el desarrollo de las humanidades. Aquí examino de qué forma el individualismo y la competencia tensionan la dinámica entre deseos y obligaciones. Ciertamente, el mercado valora (...)
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  35. La Responsabilidad En El Derecho Penal Internacional: Una Aproximación Desde la Filosofía de John Searle. Reflexiones a Partir Del Caso Lubanga.Rodrigo González & Soledad Krause - 2013 - Revista Tribuna Internacional 2 (3):33-54.
    En este trabajo examinamos el tópico de la responsabilidad en el derecho penal internacional a la luz de la filosofía de John Searle, y del fallo dictado por la Corte Penal Internacional en el caso de Thomas Lubanga. En el primer acápite analizamos la declaración de responsabilidad penal en función de la teoría de actos de habla de Austin y de Searle, tratándola como un acto ilocucionario cuyo significado es dependiente de un marco institucional específico. Luego, en el segundo acápite, (...)
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  36. Können Wir Uns Entscheiden, Etwas Zu Glauben? Zur Möglichkeit Und Unmöglichkeit Eines Doxastischen Willens.Sebastian Schmidt - 2016 - Grazer Philosophische Studien 93 (4):571-582.
    I argue that believing at will – i.e. believing for practical reasons – is in some sense possible and in some sense impossible. It is impossible insofar as we think of belief formation as a re-sult of our exercise of certain capacities (perception, memory, agency). But insofar as we think of belief formation as an action that might lead to such a result (i.e. a deliberation or an in-quiry), believing at will is possible. First I present and clarify the problem (...)
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  37. The Vicissitudes of Mathematical Reason in the 20th Century. [REVIEW]Thomas Mormann - 2012 - Metascience 21 (2):295-300.
    The vicissitudes of mathematical reason in the 20th century Content Type Journal Article Pages 1-6 DOI 10.1007/s11016-011-9556-y Authors Thomas Mormann, Department of Logic and Philosophy of Science, University of the Basque Country UPV/EPU, Donostia-San Sebastian, Spain, Journal Metascience Online ISSN 1467-9981 Print ISSN 0815-0796.
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  38. A Reformed Natural Theology?Sebastian Rehnman - 2012 - European Journal for Philosophy of Religion 4 (1):151-175.
    This paper aims to counter the recent opinion that there is a peculiar epistemology in the reformed Church which made it negative to natural theology. First, it is shown that there was an early and unanimous adoption of natural theology as the culmination of physics and the beginning of metaphysics by the sixteenth and seventeenth century philosophers of good standing in the reformed Church. Second, it is argued that natural theology cannot be based on revelation, should not assume a peculiar (...)
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  39.  56
    Unreasonable Selflessness.Rodrigo Borges - 2016 - Veritas – Revista de Filosofia da Pucrs 61 (3):492-502.
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  40.  64
    Does Mole’s Argument That Cognitive Processes Fail to Suffice for Attention Fail?Kranti Saran - 2018 - Ergo: An Open Access Journal of Philosophy 5:487-505.
    Is attention a cognitive process? I reconstruct and critically assess an argument first proposed by Christopher Mole that it cannot be so. Mole’s argument is influential because it creates theoretical space for a unifying analysis of attention at the subject level (though it does not entail it). Prominent philosophers working on attention such as Wayne Wu and Philipp Koralus explicitly endorse it, while Sebastian Watzl endorses a related version, this despite their differing theoretical commitments. I show that Mole’s argument is (...)
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  41. Máquinas sin engranajes y cuerpos sin mentes. ¿cuán dualista es el funcionalismo de máquina de Turing?Rodrigo González - 2011 - Revista de Filosofía 67:183-200.
    En este trabajo examino cómo el Funcionalismo de Máquina de Turing resulta compatible con una forma de dualismo, lo que aleja a la IA clásica o fuerte del materialismo que la inspiró originalmente en el siglo XIX. Para sostener esta tesis, argumento que efectivamente existe una notable cercanía entre el pensamiento cartesiano y dicho funcionalismo, ya que el primero afirma que es concebible/posible separar mente y cuerpo, mientras que el segundo sostiene que no es estrictamente necesario que los estados mentales (...)
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  42.  70
    Merleau-Ponty’s Phenomenology in the Light of Kant’s Third Critique and Schelling’s Real-Idealismus.Sebastian Gardner - 2017 - Continental Philosophy Review 50 (1):5-25.
    In this paper I offer a selective, systematic rather than historical account of Merleau-Ponty’s highly complex relation to classical German philosophy, focussing on issues which bear on the question of his relation to transcendentalism and naturalism. I argue that the concerns which define his project in Phenomenology of Perception are fundamentally those of transcendental philosophy, and that Merleau-Ponty’s disagreements with Kant, and the position he arrives at in The Visible and the Invisible, are helpfully viewed in light of issues which (...)
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  43.  35
    Gettier and Externalism.Rodrigo Borges - forthcoming - In Stephen Hetherington (ed.), The Gettier Problem.
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  44. La refutación cartesiana del escéptico y del ateo. Tres hitos de su significado y alcance.Rodrigo González - 2017 - Anales Del Seminario de Historia de la Filosofía 34 (1):85-103.
    En este artículo argumento que, pese al llamado “escepticismo cartesiano”, el significado y alcance de la refutación cartesiana del escéptico y del ateo pueden comprenderse a la luz de tres hitos metafísicos. En la primera sección examino de qué forma este filósofo emplea argumentos escépticos como método, no como fin. Tal como enfatizo, el cogito es el punto en que la duda hiperbólica debe detenerse. Luego, en la segunda sección, discuto por qué Descartes es contrario al fideísmo. Debido a que (...)
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  45.  61
    A Failed Twist to an Old Problem: A Reply to John N. Williams.Rodrigo Borges - 2016 - Logos and Episteme 7 (1):75-81.
    John N. Williams argued that Peter Klein's defeasibility theory of knowledge excludes the possibility of one knowing that one has a posteriori knowledge. He does that by way of adding a new twist to an objection Klein himself answered more than forty years ago. In this paper I argue that Williams' objection misses its target because of this new twist.
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  46. Is Attention a Non-Propositional Attitude?Sebastian Watzl - forthcoming - In Alex Grzankowski & Michelle Montague (eds.), Non-Propositional Intentionality. Oxford University Press.
    I argue first that attention is a (maybe the) paradigmatic case of an object-directed, non-propositional intentional mental episode. In addition attention cannot be reduced to any other (propositional or non-propositional) mental episodes. Yet, second, attention is not a non-propositional mental attitude. It might appear puzzling how one could hold both of these claims. I show how to combine them, and how that combination shows how propositionality and non-propositionality can co-exist in a mental life. The crucial move is one away from (...)
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  47.  60
    Is 'the Monstrous Thesis' Truly Cartesian?Rodrigo González - 2017 - Discusiones Filosóficas 18 (30):15-33.
    According to Kemp Smith, Descartes believed that animals were devoid of feelings and sensations. This is the so-called ‘monstrous thesis,’ which I explore here in light of two Cartesian approaches to animals. Firstly, I examine their original treatment in function of Descartes’ early metaphysical approach, i.e., all natural phenomena are to be elucidated in terms of mental scrutiny. As pain would only exist in the understanding, and animals have neither understanding nor souls, Descartes held that they did not suffer. Secondly, (...)
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  48. The Narrative of Moral Responsibility.Rodrigo Laera - 2014 - Philosophical Analysis 31:123-149.
    The goal of this paper is to suggest that theoretical thinking with respect to metaphysical determinations or indeterminations is not the appropriate realm for attributing moral responsibility. On the contrary, judgments that attribute moral responsibility (S is responsible for...) depend on the possibility that a rational narrative be built. Agents are capable of forging their future actions, as well as of reflecting upon past actions. With this it will also be shown how we assume control of our behavior because we (...)
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  49. How to Moore a Gettier: Notes on the Dark Side of Knowledge.Rodrigo Borges - 2014 - Logos and Episteme 5 (2):133-140.
    The Gettier Problem and Moore’s Paradox are related in a way that is unappreciated by philosophers. If one is in a Gettier situation, then one is also in a Moorean situation. The fact that S is in a Gettier situation (the fact that S is “Gettiered”), like the fact that S is in a Moorean situation (the fact that S is “Moored”), cannot (in the logical sense of “cannot”) be known by S while S is in that situation. The paper (...)
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  50. Garantía y Cooperación Epistémica.Rodrigo Laera - 2012 - Logos: Revista de la Facultad de Filosofia y Humanidades 21:193-211.
    This paper discusses there is no sustainable theoretical alternative for building knowledge without principles including cooperation –aimed at the preparation and distribution of beliefs– among individuals. This principle helps to conceive both the relation among internalist and externalist theories, and a cognitive explanation based on the concept of epistemic warrant. The concluding remark is that concepts, like evidence or reliability, can only be conceived as skills of subjects belonging to a community.
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