El presente articuLo pretende encuadrar y definir las implicaciones éticas reLativas a La aplicación biomédica de las nanotecnologías, a través de La vaLoración deL estado del arte.Las nanotecnologías, expresiÓn de La habilidad humana de manipuLar la materia a escala atómico/molecular se presentan como un instrumento capaz de modificar la investigaciÓn científica y la medicina de manera radicaL.Debates a todo nivel han subrayado las dificultades de darles una definición clara y unívoca, a causa de la convergencia de diversos ámbitos del saber (...) comprendidos en ellas.No obstante que Las nanotecnoLogías estén ya presentes en las ciencias computacionaLes y en La eLectrÓnica, es en eL ámbito médico-sanitario que se proyectan Las aplicaciones más entusiastas: instrumentos de diagnóstico y suministración de fármacos menos invasivos y más eficaces. Estas tecnoLogías se presentan al mismo tiempo como terapias pero también como instrumentos de prevención únicos, Las mismas características que hacen peculiar eL empLeo de las nano tecnologías en medicina, sugieren también precauciones: por una parte la dimensión mínima de las nanopartículasfacilita su ingreso en el organismo humano, traspasando las defensas naturales del organismo, agilizando una distribuciÓn de los fármacos altamente precisa. Por otra parte, estas mismas características pueden revelarse dañinas para el organismo humano .Dado que se trata de tecnología en rápida progresiÓn cuyos adelantos no son fáciles de predecir. los riesgos, aunque sÓlo aquellos potenciales, deben ser cuidadosamente valorados ya sea para las aplicaciones presentes como para aquellas futuras.Por tanto, encuadrar las implicaciones bioéticas de las nanotecnologías significa comprender y valorar su impacto sobre la salud humana. (shrink)

The numbness and emotional consciousness in front of the evil and suffering produced by a more widespread «communication spectacularized» pose questions and urge to intervene critically in reflection on interpersonal communication and media, to stem as much as possible some tendencies of contemporary culture. This contribution aims to cross transversely knowledge, tradition, and some socio-cultural productions of man (in particular Philosophyand Religion) to identify some critical points, which can be useful in the pedagogical debate. It also pursues the purpose of (...) inspiring a new educational and existential practice in which the progressive development of a more authentically human being is experienced in everyday life of teachers and pupils and can find a new incarnation in different ways and forms of communication. (shrink)

In the complex and problematic context of the contemporary Society, in the time of the digital revolution, of the Mobile Learning and of the crisis of the conventional paradigms of the mass societies, the present study shows how only an innovative and multidisciplinary research, – capable of both, observing and interpreting the reality as well as of consolidating a pedagogic model open to the inter-culture and to the dialogue with the faith and the ethics –, allows the world of the (...) culture to reappropriate of the scientific, pedagogic, ethic and linguistic contents that are necessary for the integral formation of the ‘human being’. Interesting and worthy of consideration appears the contribution offered by the Catholic Faith since the times of the Council V atican II until to the current digital era. Such a contribution was made possible thanks to the support of the new technologies that are utilized with the objective of proposing to the contemporary man a moral culture without which the integral education of the ‘human being’ is not possible. (shrink)

Against the background of revolutionary digital technologies, mobile learning and the crisis of conventional paradigms in mass societies, the present study shows how innovative and multidisciplinary research capable of both observing and interpreting reality as well as consolidating a pedagogical model open to intercultural dialogue with faith and ethics will allow different cultures to re-appropriate the scientific, pedagogic, ethical and linguistic methodologies necessary for the formation of the ‘human being’. The post-modern condition of the ‘liquid society’, where only transient values (...) are given, with the consequence of uncertainty and dissatisfaction, is the right time to return to the true moral values, i.e. those described by the classical philosophy and the Christian religion that fully realize the human being. This inspiration enables Pedagogy to overcome the uncertainties that afflict subjects in education; overcome the absence of languages and shared ethics; overcome the paroxysmal defense of freedom of thought and action; respond to the lack of model teachers who can have a positive influence on their students; discourage marked and more widespread individualism. (shrink)

L'educazione al bene rappresenta per la pedagogia contemporanea la sfida più ardua e avvincente. Invoca un pensiero libero da pregiudizi e convenzionalismi socio-culturali e la disponibilità a seguire le tracce di sentieri percorribili alla ricerca del vero e del bene comune, lasciate da uomini e donne umanamente credibili della storia antica e più recente. Esige l'umiltà di non sentirsi mai arrivati alla meta, la passione per l'integrale umanità e la coerenza tra fini e mezzi dell'educazione. Reclama il silenzio e una (...) profonda capacità di ascolto della propria e altrui coscienza. Richiede il coraggio dell'inversione di marcia dinanzi ai pericoli e agli errori della conoscenza. Un libro per pedagogisti, filosofi, insegnanti e genitori che tentano di coniugare passato e presente, tradizione e innovazione; in cui si afferma la fiducia incrollabile nell'uomo e nella sua perfettibilità. Per ricercatori e viandanti, in cui si afferma il coraggio di un'educazione nuova, libera, controcorrente, etica, multiculturale e inclusiva, con solidi ancoraggi valoriali, atta a formare un'umanità rinnovata, precorritrice di un'era di giustizia e di pace che, oltre l'orizzonte, già si appresta. (shrink)

La época en la que vivimos se caracteriza por una doble y profunda crisis antropológica y educativa lo que hace que la misión educativa sea particularmente vulnerable. Ésta, entendida como el acompañamiento personal de los alumnos en el proceso de crecimiento, en vista del logro de la capacidad de aplicar los conocimientos y la comprensión y una autonomía de juicio de los alumnos, puede aparecer como un terreno accidentado para caminar. Si además, junto a esto, el objetivo de la educación (...) fuera perseguir una formación integral: humana e intelectual, capaz de formar personalidades maduras y equilibradas, capaces de convivir con los demás en el mundo, nos toparíamos con una aporía aparentemente indestructible. El sabio intenta superar la aporía de la necesidad e imposibilidad de una educación integral del hombre en la posmodernidad y posthumanismo y utiliza la investigación filosófico-pedagógica como recurso para superar esta aporía. La valentía de educar para el bien es el resultado de un itinerario de reflexión e investigación realizado en la doble vía de una profunda teoría filosófico-pedagógica y de una percepción empírica, adquirida a lo largo de relaciones educativas prolongadas y, a veces complejas, vividas en primera persona con los sujetos de la formación. En particular, la práctica educativa de los últimos años parece mostrar cada vez más inequívocamente la urgencia de una renovación de la educación que pase por la fundación de una nueva ciencia de los valores, capaz de encarnarse progresivamente en los pliegues de la historia. Es al mismo tiempo un telos y un imprescindible incipit para el replanteamiento de lo educativo y para superar algunas derivas de la vida contemporánea. (shrink)

In the darkness of difficult times, in the degradation of human nature and in the slumber of consciences, we resolutely affirm with the accuracy of the hermeneutic lógos and the mild gentleness of the óneiro the centrality of the human person within the pedagogical discourse. In the knowledge and care of the dignity, richness and wholeness constitutive of the potential of intentional consciousness we recognize the specific object of educational theory and the safe path to the global empowerment of individual (...) and society. That is why we conceive of tea-ching as a paideia of virtues: that is to say, as a most excellent art to which the whole of existence is to be devoted. That is why our children and pupils are welcomed, loved and accustomed to freely exercise their will and judgment, guided by imagination, enthusiasm, history, great ideals, faith and example, so that their hearts and intelligence learn to recognize, cherish and grow the seeds of hope in a better future. (shrink)

The starting point of our study is the awareness that currently we are in a phase of epochal change of the epistemological paradigm. As for the passage from oral to writing culture, now we can see, with the technological diffusion, a further transition to digital culture. Our aim is to make psychotherapists, researchers, and educators aware that the new phenomena emerging in relation to this technological diffusion bring on a necessary change. Such a change is needed in the way these (...) phenomena are appraised and treated at the psychological and sociological level. (shrink)

È una credenza diffusa che i marchi di origine (DOCG, DOC, DOP, IGT, IGP e PAT, rispettivamente: di origine controllata e garantita; di origine controllata; di origine protetta; indicazione geografica tipica; indicazione geografica protetta; prodotti agroalimentari tradizionali) siano di grande utilità sia per i consumatori che per i produttori: certificando l’origine e il metodo di produzione di un prodotto, essi ne garantiscono una certa qualità di fronte al consumatore. Ma è proprio così? Che cosa giustifica l’introduzione di un marchio (...) di origine? Quanto sostengo qui di seguito è che, sebbene non credo si possa negare che i marchi di origine segnalino anche una certa qualità di un prodotto, forse non sono il modo migliore per farlo. Di fatto, per il consumatore, i marchi non garantiscono niente che vada oltre alla qualità richiesta affinché la certificazione venga rilasciata; ma, al contempo, in quanto forme di protezionismo, favoriscono certi produttori, prevenendo l’utilizzo della denominazione a chi offre un prodotto di qualità analoga o superiore, ma provienente da una zona priva di tradizioni. In altre parole: se vi sono prodotti equiparabili per qualità e gusto ad un dato prodotto di origine, e possibilmente più economicamente vantaggiosi, il consumatore non avrà modo di accorgersene dalla sola nomenclatura. Quindi: i marchi di origine sono (talvolta) un ostacolo all’acquisto e al godimento dei prodotti migliori al miglior prezzo. Talvolta: questo deve essere ben sottolineato, poiché in certi casi (per esempio quello dei PAT) il prodotto certificato dal marchio ha un mercato talmente di nicchia da costituire un tuttuno tra qualità e origine. (Si potrebbe aggiungere che le certificazioni dei marchi non sono sempre ottenute attraverso procedure affidabili. Non insisterò oltre su questo punto, per il quale si rimanda a: Paolo Conti, La leggenda del buon cibo italiano e altri miti alimentari contemporanei, Fazi Editore, 2006; Peter Singer e Jim Mason: The Way We Eat.. (shrink)

A review of A. Hisch and N. de Marchi's thorough historical study on Milton Friedman's life-long work as an economist (and more specifically as a monetary economist) and as an economic methodologist (in his famous essay "The Methodology of Positive Economics".

Introduction to Special Issue of Review of Philosophy and Psychology. Overview of the central issues in cognitive architecture, epistemology, and ethics surrounding cognitive penetrability. Special issue includes papers by philosophers and psychologists: Gary Lupyan, Fiona Macpherson, Reginald Adams, Anya Farennikova, Jona Vance, Francisco Marchi, Robert Cowan.

The paper discusses Beauvoir's interpretation of the Marxist and Freudian contributions to our understanding of the feminine condition. Several epistemological assumptions derived from Sartre's philosophy are pointed out. Beauvoir's reading of Marx, Engels, and Freud is discussed, claiming that her reading is biased by humanistic and historicist assumptions. This is an unpublished English version of Sergio Cremaschi, “Marxismo e psicanalisi in Il secondo sesso di Simone de Beauvoir”, Vita e Pensiero, 67 (1975), 3-4, pp. 510-525; reprint in E. De (...) class='Hi'>Marchi (ed.), In nome della donna, Editrice Vita e Pensiero, Milano, 1976, pp. 510-525. (shrink)

MARGARET LYNN SCHABAS (Toronto, 1954) is professor of philosophy at the University of British Columbia in Vancouver and served as the head of the Philosophy Department from 2004-2009. She has held professoriate positions at the University of Wisconsin-Madison and at York University, and has also taught as a visiting professor at Michigan State University, University of Colorado-Boulder, Harvard, CalTech, the Sorbonne, and the École Normale de Cachan. As the recipient of several fellowships, she has enjoyed visiting terms at Stanford, Duke, (...) MIT, Cambridge, the LSE, and the MPI-Berlin. In addition to her doctorate in the history and philosophy of science and technology (Toronto 1983), she holds a bachelor of science in music (oboe) and the philosophy of science (Indiana 1976), a master’s degree in the history and philosophy of science (Indiana 1977), and a master’s degree in economics (Michigan1985). -/- She has published four books and over forty articles or book chapters in science studies. Some of the journals in which her articles can be found are Isis, Monist, History of Political Economy, Public Affairs Quarterly, Daedaelus, Journal of Economic Perspectives, and Studies in the History and Philosophy of Science. Her first book, A world ruled by number (1990) examines the emergence of mathematical economics in the second half of the nineteenth century. Her second book, The natural origins of economics (2005), traces the transformation of economics from a natural to a social science. She also has two co-edited collections, Oeconomies in the age of Newton (2003), with Neil De Marchi, and David Hume’s political economy (2008), with Carl Wennerlind. She is currently writing a monograph on Hume’s economics, as well as articles on the history and philosophy of bioeconomics. She is currently president of the History of Economics Society. -/- EJPE interviewed Margaret Schabas at the University of British Columbia in March 2013. In this interview, she recounts her earliest foray into the history and philosophy of economics, the conceptual trade between economics and natural science, and her most recent undertaking: the history and philosophy of bioeconomics. (shrink)

Introduction / St.L. JAKI (pp. 9-19). Présentation / J.-Fr. STOFFEL (p. 21). – L'œuvre de Pierre Duhem (pp. 25-113). Publications post­humes (pp. 115-129). – IIe partie : Les travaux de ses doc­torands. Fernand Caubet (pp. 133-135). Henry Chevallier (pp. 137-141). Émile Lenoble (pp. 143-144). Lucien Marchis (pp. 145-154). Eugène Monnet (pp. 155-156). Henri Pélabon (pp. 157-168). Paul Saurel (pp. 169-172). Albert Turpain (pp. 173-197). – IIIe partie : La litté­rature secondaire. Thèses et mé­moires (pp. 201-202). Livres (pp. 203-205). Biographies et (...) étu­des générales (pp. 207-209). Duhem en perspective (pp. 211-212). Le philosophe de la physique (pp. 213-234). L'histo­rien des théories physiques (pp. 235-243). Le physicien (pp. 245-251). Le croyant (pp. 253-256). Notices nécrologiques (pp. 257-258). Notices de dictionnaires et d'encyclopédies (pp. 259-260). – IVe partie : Index. (shrink)