Este libro ofrece un marco pedagógico y herramientas educativas con las que garantizar una educación de calidad, inclusiva y equitativa, y promover las oportunidades de aprendizaje permanente para todos, como propone la UNESCO. -/- A través de estas páginas, encontrarás una guía para ayudar a las familias a vivir con excelencia su función educativa. El objetivo es aprender a trabajar en colaboración, familias y docentes, para ayudar a crecer a los adolescentes e invitarlos a ser la mejor versión de sí (...) mismos en un nosotros maduro, con emociones positivas, autonomía personal y responsabilidad social. -/- Se trata de un recurso didáctico de primer orden para aprender a ser tutor de un curso, comprender a las familias y la sociedad en la que habitamos, y saber orientar a los estudiantes para que sepan caer en la cuenta de su propia visión y se dispongan a desarrollar sus competencias con valores y emociones positivas, desplegando una educación para el desarrollo sostenible por medio de pequeños pasos posibles personalizados. (shrink)

"Una Pedagogía del Nosotros" pretende mostrar la esencia de la educación como punto de encuentro, compatible con todas las cosmovisiones. La pedagogía del nosotros invita a habitar la educación con originalidad, pero con un criterio más allá de la propia originalidad. Se trata de tener sensibilidad ante el peligro de manipulación, pero también ante el peligro de no educar, por temor a manipular. Los grandes problemas de la Humanidad no se producen por conflictos y crisis, sino por el egocentrismo. Las (...) dificultades, errores, debilidades, conflictos y crisis son humanos, y cuando se gestionan con nosicentrismo, suponen una oportunidad para crecer, pero si se gestionan con egocentrismo, no solo no se resuelven, sino que se agravan, y si se logra un equilibrio de egocentrismos que aporte apariencia de paz, en el fondo, no hay autorrealización porque los sujetos no están sabiendo madurar; simplemente viven para aplacar a su egocentrismo. El nosicentrismo es la maduración original de sí más allá de sí, que tiende a la autorrealización apoteósica entregándose al nosotros-maduro. Para que las comunidades sean vivencias de “nosotros” felices, es primordial que los sujetos se dispongan de forma nosicéntrica en cuerpo, mente y apertura. Cultivando el carácter, desarrollando las competencias y madurando la sensibilidad. De este modo, la unidad de sujetos forma un nosotros-maduro donde cada sí-mismo es más sí-mismo desplegándose hacia fuera, colaborando, sirviendo o dándose sin devorar y sin dejarse devorar. Es un salir para dar o darse, de modo que el sujeto se hace grande haciendo grandes a los demás y se enriquece interiormente, enriqueciendo lo otro. Cuando los sujetos desde su egocentrismo forman un nosotros, en realidad es un falso-nosotros. La educación apertural, libera del falsos-nosotros, cicatriza la originalidad y la despliega por medio de una pedagogía del nosotros-maduro. ¿Y cómo se educa la apertura? Aportando motivos por los que vale la pena abrirse, madurando la conciencia y capacitando al sujeto para una libertad consciente. El sentido es clave para dar, para darse y para saber a quién vale la pena darse por entero, por qué y para qué. ¿Y cómo descubrir el sentido de darse por entero? La clave está en enseñar a cada sujeto a mirar hacia su propio sentido original, que se encuentra en su conciencia. Y así es como realmente uno se hace original y creativo. La educación apertural no es un forzar hacia fuera “porque es bueno”, sino invitar a buscar hacia dentro para reconocerse en su origen y desplegar el sí-mismo original. Pero el sí-mismo no podrá ser plenamente sí-mismo sin el tú, así que será una educación de comunidad, comenzando por la familia. Desde esta interpretación, la acción educativa tiene mucho de acompañar a cada sujeto en la aventura de conocerse a sí mismo, descubrir su propia originalidad y disponerle para que la despliegue con sensibilidad y empatía. No se tratará de imponer desde fuera, sino invitar a sacar; ayudar a crecer. Desde la pedagogía del nosotros se busca el entendimiento de todas las cosmovisiones y de ellas entre sí, para ayudarnos a madurar y habitar en un nosotros-maduro. Así, se considera que lo más práctico es ir al fondo: ¿Cuál es el fin último de la educación? ¿Cuál es la esencia de la autorrealización máxima a la que puede aspirar un sujeto? Para sintetizar la respuesta, se tomará el concepto “apoteosis” del griego apothéōsis “deificación”, “divinización”, “endiosar”. Según cada cosmovisión, la apoteosis supone “estar en la gloria”, disfrutando del máximo bien, al que cada cual aspirará, según sus prioridades vitales: Placer, Poder, Sentido u Originalidad (se explica en el libro). Sea como fuere la cosmovisión del sujeto, el “tú” endiosa, pero es la propia conciencia la que está llamando a ser “dios” y si no se encuentra en el camino de la apoteosis, siente una especie de vacío interior, como que algo no va bien. No termina de vivir colmado; ni cuando prospera con actividades exitosas, ni en una situación general de bienestar, ni en una actitud vital de servicio a los demás, nada colma. La apoteosis es la máxima autorrealización de un sujeto en el “nosotros” o la mejor realización de la Humanidad como “nosotros total”. La educación apoteósica consiste en ayudar a descubrir o redescubrir, en conciencia, el sabor de las alegrías originales de la vida. La pedagogía del nosotros no plantea ninguna fórmula absoluta para educar ni para vivir. Sencillamente se considera el vivir humano como un vivir-con, que sorprende con descubrimientos constantes. Desde la Pedagogía del nosotros todas las instituciones intermedias: familia, escuela, etc., y la sociedad en su conjunto, contribuyen a la educación de cada sujeto, más o menos egocéntrico y más o menos abierto a la aventura de habitar la vida con mayor conciencia. La Pedagogía del nosotros invita a cada sujeto a que apueste toda su existencia a la exploración y experimentación de lo auténtico. Cada sujeto solo puede crecer y desarrollarse, una vez que ha aprendido a vivir en relación con los demás, a reconocer las posibilidades del espacio entre sus “nosotros”. El medio fundamental es el diálogo al que se ha llamado amor, que es lo que sucede cuando dos sujetos comparten en conciencia, algo o todo de sus vidas al mismo tiempo. Dice Antoine de Saint-Exúpery: "amor no es mirarse el uno al otro, sino mirar los dos en la misma dirección". Este compartir en conciencia es convivir en realidad. Dice Buber: "Toda vida real es reunión" y la sociedad, la familia y la escuela tienen la llave para reunirnos y enseñarnos a dialogar. Solo se vive la vida real, la vida auténtica desde la originalidad compartida, cohabitada. Ahí es donde los sujetos pueden ser más sí mismos, creativos y auténticamente felices. (shrink)

La Educación Sensible es ayuda para que el “yo” habite en su “hogar interior” y crezca hacia su “apoteosis original” en el “nosotros”, donde se hace cocreador de belleza con libertad, sabiduría y amor. La educación sensible es pedagogía no invasiva pero radicalmente exigente para que la persona acepte desplegar su versión original y vivir con gozo en un “nosotros-maduro”. No es una pedagogía que protege a los sensibles; es una educación que atiende a todas las personas, independientemente de su (...) grado de sensibilidad: alta, media o baja (como intervalos comunes que se manejan en las ciencias de la sensibilidad). La sensibilidad personal es capaz de captar la propia originalidad y disponerse para interpretarla en los dos sentidos: comprenderla y actuarla. La sensibilidad humana necesita la educación sensible para que sea punto de partida de un desarrollo personal auténtico y pleno de la propia originalidad que es alterada y altera la de los “yoes” con quien habita la existencia formando “nosotros”, que a su vez, se impactan con interdependencia. Además de al “yo”, la educación sensible se orienta al “nosotros”, que será tanto más “sensible” en la medida que altera la intimidad de la persona con “amor-maduro” que es fuente de gozo, a pesar de los pesares. Sin educación sensible la vida daña y cuanta mayor es la sensibilidad de la persona, mayor es el daño, pero también es mayor la capacidad para detectarlo cicatrizarlo y ayudar a otros con educación sensible. Así, la educación sensible se manifiesta de tres maneras: como acción sanadora de la persona, destrucción creadora para evolucionar en el tiempo, como la crisálida se transforma en mariposa, y acción desarrollante del propio potencial con originalidad. (shrink)

In the predominant pedagogical frameworks of our days, rationalist, voluntarist or sentimentalist reductionisms are seen, from which it is about educating people regardless of their Origin and the singular and unrepeatable originality with which they have been given to existence. Faced with this anthropocentric confinement, Sensitive Education arises so that every person, regardless of their culture and creed, remains sensitive to their Origin and captures their own originality, which in the end is what they must accept and try to manifest (...) with education. When educational systems are not sensitive to the original, they develop falsehood. With the aim of consolidating the validity of the pedagogical-anthropological foundation of Sensitive Education, this study seeks to show how Edith Stein’s argument explains Sensitive Education, although Stein, after her conversion, uses explicitly Christian terminology. Stein’s direct terms serve to describe Education Sensitive to the Holy Spirit, but for those who do not start from a Christian worldview, Education Sensitive to Origin can be a more non-denominational way of approaching the Original. To achieve this objective, an analytical-synthetic methodology has been followed in which essential features of Sensitive Education are proposed and in a hermeneutic manner, arguments are extracted from the writings of Edith Stein that offer support for these essential features. In conclusion, it is sufficiently shown that Edith Stein’s thought provides a pedagogical foundation to Sensitive Education. (shrink)

Se ha dicho que tenemos inteligencia y personalidad, pero en realidad son dos dimensiones de una misma unidad que nos hace tender a la plenitud. Esto es la Inteligencia Sensible y su maduración es la misión fundamental de la educación. Con la Inteligencia Sensible gestionamos el amor y el miedo, y cuando un niño tiene una Inteligencia Sensible muy alta es posible que se vea envuelto en una vida de amores y temores muy desordenados. Tener alta Inteligencia Sensible no es (...) un trastorno sino una dotación. El niño presenta una sensibilidad muy alta, vive con mucha intensidad, es intuitivo, sus pensamientos son profundos, tiene mucha empatía, una fuerte emotividad, alta creatividad, bondad, ternura, energía y todo con una apariencia de normalidad que hace pensar: este niño tiene algo especial. (shrink)

El éxodo de más de 5,6 millones de venezolanos representa un fenómeno migratorio con múltiples facetas, cada una merecedora de atento análisis y profundización. Ante la dimensión del movimiento de millones de seres humanos, se corre el riesgo de subestimar tragedias que ocurren dentro del drama migratorio. Una de ellas, es el exilio de científicos y académicos. Bajo esta perspectiva, la investigación tiene como objetivo general mostrar la banalización frente al riesgo de pérdida de talento y avance científico de países (...) en vías de desarrollo. Tomamos como objeto de estudio el caso de la Diáspora Científica Venezolana. Se abordan de forma multidisciplinar tres ejes temáticos: 1) Causas y consecuencias de la Ciencia en Riesgo, 2) Instrumentalización de la Ciencia en Riesgo y 3) Efectividad de programas dirigidos a científicos en riesgo. El primer eje temático, está fundamentado en analizar las causas y consecuencias de la Diáspora científica venezolana, centrándonos en los estudios realizados, desde el ámbito sociológico, de Iván de la Vega, Francisco Kerdel-Vegas y Tomás Páez. El segundo eje establece, desde el marco filosófico habermasiano-marcusiano, la conveniente preservación del statu quo de la Ciencia en riesgo, a través de instrumentalización y unidimensionalidad del quehacer científico en países en vías de desarrollo por parte de programas internacionales financiados por organismos privados y gubernamentales. El tercer y último enfoque tiene como punto de partida la situación actual de la diáspora científica y la exposición de soluciones eficaces que rompan la inercia presente, enmarcando las ideas dentro de la actual crisis de la posmodernidad. Palabras Claves: diáspora venezolana, instrumentalización, ciencia, riesgo. (shrink)

Esta entrevista se hizo a uno de los miembros de la Academia Hondureña de la Lengua, Víctor Manuel Ramos. Entre los aportes que el académico expresó, fue su contribución a la comunidad intelectual a través de estudios lingüísticos y literarios. En concreto, estos se apreciaron en el Diccionario de las Lenguas de Honduras; Literatura y su producción literaria de índole infantil. Para que ello fuera posible, el entrevistado comentó cómo fue su proceso de formación, el cual fue un (...) tanto complejo, ya que tuvo que descartar algunas filiaciones y presuntas voliciones, tales como las que pretendía hallar desde la Medicina. Finalmente, lo que se concluye de esta conversación es el logro que se puede conseguir para la sociedad después de que uno se prepara concienzudamente, sin obviar el aprendizaje que se deriva de la experiencia personal. (shrink)

This paper discusses the logical space of alternative conceptual engineering projects, with a specific focus on (1) the processes, (2) the targets and goals, and (3) the methods of such projects. We present an overview of how these three aspects interact in the contemporary literature and discuss those alternative projects that have yet to be explored based on our suggested typology. We show how choices about each element in a conceptual engineering project constrain the possibilities for the others, thereby giving (...) rise to distinct groupings of possible projects under the banner of conceptual engineering. We conclude with a critical reflection on the potential ethical issues that arise as a result of effectively putting conceptual engineering into practice. (shrink)

Conceptual engineering means to provide a method to assess and improve our concepts working as cognitive devices. But conceptual engineering still lacks an account of what concepts are (as cognitive devices) and of what engineering is (in the case of cognition). And without such prior understanding of its subject matter, or so it is claimed here, conceptual engineering is bound to remain useless, merely operating as a piecemeal approach, with no overall grip on its target domain. The purpose of this (...) programmatic paper is to overcome this knowledge gap by providing some guidelines for developing the theories of concepts and of cognition that will ground the systematic unified framework needed to effectively implement conceptual engineering as a widely applicable method for the cognitive optimization of our conceptual devices. (shrink)

Conceptual engineering is the method for assessing and improving our concepts. However, little has been written about how best to conceive of concepts for the purposes of conceptual engineering. In this paper, I aim to fill this foundational gap, proceeding in three main steps: First, I propose a methodological framework for evaluating the conduciveness of a given concept of concept for conceptual engineering. Then, I develop a typology that contrasts two competing concepts of concept that can be used in conceptual (...) engineering — namely, the philosophical and psychological ones. Finally, I evaluate these two concepts of concept using the proposed methodological framework and I show that, when it comes to making conceptual engineering an actionable method, the psychological concept of concept outclasses its philosophical counterpart on all counts. This provides a baseline from which the concept of concept can be further improved for the purposes of conceptual engineering. (shrink)

Linguistics of Saying is to be analyzed in the speech act conceived as an act of knowing. The speaking, saying and knowing subject, based on contexts and the principles of congruency and trust in the speech of other speakers, will create meanings and interpret the sense of utterances supplying the deficiencies of language by means of the intellective operations mentally executed in the act of speech. In the intellective operations you can see three steps or processes: first the starting point, (...) intuition or aísthesis; second, the process of abstraction; and third, the inverse: the process of determination or fixing the construct created. (shrink)

Linguistics of saying studies language in its birth. Language is the mental activity executed by speaking subjects. Linguistics of saying consists in analyzing speech acts as the result of an act of knowing. Speaking subjects speak because they have something to say. Tthey say because they define themselves before the circumstance they are in. And this is possible because they are able to know. Speaking, then, is speaking, saying and knowing. In this sense there is a progressive determination. Knowing makes (...) possible saying, and saying determines speaking, or, in other words: speaking involves saying and knowing, and saying involves knowing. The problem thus is to determine the meaningful intentional purpose of the individual speaker to say something in every speech act. (shrink)

Conceptual engineering is the method for assessing and improving our concepts. Some have recently claimed that the implementation of such method in the form of ameliorative projects is truth-driven and should thus be epistemically constrained, ultimately at least (Simion 2018; cf. Podosky 2018). This paper challenges that claim on the assumption of a social constructionist analysis of ideologies, and provides an alternative, pragmatic and cognitive framework for determining the legitimacy of ameliorative conceptual projects overall. The upshot is that one should (...) not ameliorate for the sake of truth or knowledge, in the case of ideologies—at least, not primarily. (shrink)

Conceptual engineering is the method for assessing and improving our representational devices. On its ‘broad-spectrum’ version, it is expected to be appropriately applicable to any of our representation-involving cognitive activities, with major consequences for our whole cognitive life. This paper is about the theoretical foundations of conceptual engineering thus characterised. With a view to ensuring the actionability of conceptual engineering as a broad-spectrum method, it addresses the issue of how best to construe the subject matter of conceptual engineering and successively (...) defends the theses that conceptual engineering should be: (i) About concepts, (ii) psychologically theorised, (iii) as multiply realised functional kinds. Thereby, I claim to theoretically secure and justify the maximum scope, flexibility, and impact for the method of conceptual engineering on our representational devices in our whole cognitive life—in other words, a broad-spectrum version of conceptual engineering. (shrink)

Language is nothing but human subjects in as much as they speak, say and know. Language is something coming from the inside of the speaking subject manifest in the intentional meaningful purpose of the individual speaker. A language, on the contrary, is something coming from the outside, from the speech community, something offered to the speaking subject from the tradition in the technique of speaking. The speech act is the performance of an intuition by the subject, both individual and social.

Philosophical discussions on cognition (ranging from computational and representational approaches to the 4E fra-mework), on the one hand, and those on sound and auditory per-ception, on the other, have hitherto remained apart. In this paper, the author addresses the concept of “auditory cognition”. While committing to the conceptual analysis of the latter, the author in-troduces the discussion of modality-specif ic approaches. Since the contributions made so far in the domain of the philosophy of sound and auditory perception are prone to (...) favor computational-repre-sentational approaches —e.g., the perceptual coherence model (Méndez-Martínez, 2022)—, the exploration of 4E possibilities will lay down a series of questions aimed to encourage future developers from that viewpoint. In that sense, the author explores conceptual entailments and connections between the genealogy of theories within the philosophy of sound and auditory perception, and the hypothesis of the extended cognition (EX). (shrink)

The central aim of the present investigation is to shed light on Nietzsche’s understanding of happiness and a good life, starting from Nietzsche’s appropriation of Plato’s and Aristotle’s doctrine of a hierarchy of human beings and forms of life.

Experimental balance is usually understood as the control for the value of the conditions, other than the one under study, which are liable to affect the result of a test. We will discuss three different approaches to balance. ‘Millean balance’ requires to identify and equalize ex ante the value of these conditions in order to conduct solid causal inferences. ‘Fisherian balance’ measures ex post the influence of uncontrolled conditions through the analysis of variance. In ‘efficiency balance’ the value of the (...) antecedent conditions is decided ex ante according to the efficiency they yield in the estimation of the treatment outcome. Against some old arguments by John Worrall, we will show that in both Fisherian and efficiency balance there are good reasons to randomize the allocation of treatments, in particular when there is no agreement among experimenters as to the antecedent conditions to be controlled for. (shrink)

El presente texto busca difundir a un público más amplio el pensamiento del escritor e intelectual peruano Manuel González Prada (1844-1918), uno de los introductores del positivismo y del anarquismo en el Perú, quien ejerció una notable influencia sobre varios pensadores y literatos peruanos de comienzos del siglo XX, como José Carlos Mariátegui, Víctor Raúl Haya de la Torre, César Vallejo, Jorge Basadre, entre otros. En ese sentido, mostraremos los juicios e ideas de Gonzalez Prada referidas a la (...) relación entre saber científico y poder político, enmarcado en un proyecto de emancipación social y cultural. (shrink)

Philosophers disagree whether composition as identity entails mereological universalism. Bricker :264–294, 2016) has recently considered an argument which concludes that composition as identity supports universalism. The key step in this argument is the thesis that any objects are identical to some object, which Bricker justifies with the principle of the universality of identity. I will spell out this principle in more detail and argue that it has an unexpected consequence. If the universality of identity holds, then composition as identity not (...) only leads us to universalism, but also leads to the view that there are no mereological atoms. (shrink)

La mal llamada “Conquista del Desierto” constituyó una serie de campañas militares ocurridas en el actual territorio patagónico argentino entre los años 1878 y 1885 cuyo resultado fue el asesinato, la violación y sometimiento a la esclavitud de diversos pueblos y comunidades indígenas. Este no fue un caso aislado, sino que se suma a una serie de ataques sistemáticos que han sufrido los indígenas en la Argentina. En los últimos años, a raíz del reclamo y las luchas de los pueblos (...) y comunidades indígenas, así como también de las organizaciones de derechos humanos, se han comenzado a juzgar algunos de estos hechos. En particular, la Masacre de Napalpí (1924) y la Masacre de La Bomba (1947) fueron los primeros que lograron respuestas judiciales favorables. En ambos se determinó que el accionar estatal era constitutivo de un genocidio y, por lo tanto, se debía resarcir a las comunidades actuales. Ahora bien, la Campaña del Desierto, al día de hoy, no tiene respuesta por parte del Estado. Teniendo presente este panorama, nuestro objetivo en este trabajo es reconstruir los diferentes problemas que enfrenta la posibilidad del reclamo judicial. Para ello, comenzaremos describiendo en qué consistió la Campaña del Desierto. Luego, explicaremos la noción de genocidio aplicado a hechos de injusticias históricas. Como tercer paso, reconstruiremos los casos jurisprudenciales que se han preocupado por genocidios indígenas ocurridos en el pasado. Con este panorama revelado, nos enfocaremos en los diferentes problemas jurídicos y políticos que surgen en los reclamos de justicia. (shrink)

El trabajo consiste en una elucidación de los elementos que conforman el concepto de pena natural (poena naturalis) en el Derecho penal. Se puede caracterizar la pena natural como el daño o sufrimiento que recae sobre el autor de un delito, producto de la comisión del mismo, que debe ser descontado de la pena legal que ha de aplicársele. Si bien existe un mínimo acuerdo sobre esto, tanto en la jurisprudencia como en la doctrina penal se observan serios desacuerdos acerca (...) de los requisitos que se deben cumplir para reconocer que se está frente a una pena natural. Para elucidar los elementos, se utilizará el constructivismo conceptual de Ronald Dworkin, a fin de describir el desacuerdo y sus implicancias, reconocer los elementos principales de la pena natural y justificarlos bajo su mejor luz moral. ABSTRACT This study focuses on the clarification of the conceptual elements of poena naturalis in criminal law settings. The poena naturalis is the damage or suffering that falls on the convict for its commission. This damage must be deducted from the poena forensis to be applied. Although there is a minimum agreement about the concept of poena naturalis, in the jurisprudence and among legal scholars, there are serious disagreements about the elements of poena naturalis. To elucidate the elements, I will adopt Ronald Dworkin’s conceptual constructivism to describe the disagreement and its implications. At last, I will justify the main elements of the poena naturalis by their best moral light. (shrink)

Arguments attempting to debunk moral beliefs, by showing they are unjustified, have tended to be global, targeting all moral beliefs or a large set of them. Popular debunking arguments point to various factors purportedly influencing moral beliefs, from evolutionary pressures, to automatic and emotionally-driven processes, to framing effects. We show that these sweeping arguments face a debunker’s dilemma: either the relevant factor is not a main basis for belief or it does not render the relevant beliefs unjustified. Empirical debunking arguments (...) in ethics can avoid this predicament, but only if they are refocused on highly selective classes of moral belief. Experimental data can combine with familiar consistency reasoning to reveal that like cases are not being treated alike. Selective debunking arguments are unlikely to yield sweeping sceptical conclusions, but they can lead to rational moral change. (shrink)

The Texas borderlands have come to be increasingly important in the historical literature and in public opinion for the way that the region shapes national thought on race, borders, and ethnicity. With this increasing importance, it is pressing to examine the history of these issues in the region so that they may be accurately and insightfully deployed. This article contributes to the existing scholarship with a close discursive analysis of race in the booster materials, 1904-1941. The booster materials forge a (...) notion of race relations that borrows from tropes common across the West but is also informed by Jim Crow and the unique demands of the region. The booster materials forward a notion of race that is largely unique in Western boosterism, positing only two major characters, Mexicans and white Northerners. The figure of ‘the Mexican’ is drawn more as a part of nature than human society in that it shares the fundamental characteristics of the land, animals, and rivers of the region. Nature in the region is depicted as an adventitious, disorderly, and wasteful body that calls out for northern discipline. The ‘Northerners’ are figured as the ones who, through applying discipline to the natural resources of the area (land, water, and Mexicans) can bring reason, fertility, and profitable connection to the national economy. The consequences of this racial division are further explored in the article as they play out in schooling, religion, justice, beauty, leisure, and sport. (shrink)

This paper proposes some guidelines for the undeveloped discussion of auditory epistemology. Auditory epistemology is an approach concerned with the perceptual basis for knowledge and belief, specifically around audition. The article pursues two goals. Firstly, it claims that addressing auditory perception from the viewpoint of epistemology is more fruitful than the discussion on phenomenology which has thus far dominated the debates in the literature on sound. Secondly, it elaborates a concrete proposal pertaining to the cooperation of sense-modalities. In so doing, (...) a model for “Perceptual Coherence” is suggested. The first section of the paper critically reviews the problem of perception as it is usually understood in traditional epistemology. An ensuing section outlines the model of perceptual coherence. (shrink)

Both Franz Brentano and Edmund Husserl addressed sound while trying to explain the inner consciousness of time and gave to it the status of a supporting example. Although their inquiries were not aimed at clarifying in detail the nature of the auditory experience or sounds themselves, they made some interesting observations that can contribute to the current philosophical discussion on sounds. On the other hand, in analytic philosophy, while inquiring the nature of sounds, their location, auditory experience or the audible (...) qualities and so on, the representatives of that trend of thought have remained silent about the depiction of sound and the auditory phenomena in the phenomenological tradition. The paper’s intention is to relate both endeavours, yet the perspective carried out is that of analytic philosophy and, thus, I pay special attention to conceptual analysis as a methodological framework. In this sense, I first explain what sound ontology is in the context of analytic philosophy and the views that it encompasses— namely, the Property View (PV), the Wave View (WV) and the Event View (EV)—. Secondly, I address the problems it entails, emphasising that of sound individuation. In a third section, I propose the possibly controversial conjunction of a “Brentano-Husserl Analysis of the Consciousness of Time” (for short “Brentano-Husserl analysis”) and outline the commonalities of both authors, without ignoring its discrepancies. My main focus is Husserl’s 1905 Vorlesungen zur Phänomenologie des Inneren Zeitbewusstseins. While addressing the Brentano-Husserl analysis, I elaborate on the problem of temporal and spatial extension (Raumlichkeit and Zeitlichkeit, respectively) of both consciousness and sound. Such comparison is a key one, since after these two developments, one can notice some theoretical movements concerning the shift of attention from sounds to the unity of consciousness, and how they mirror each other. After examining the controversial claims concerning the temporal and spatial extension of both consciousness and sound, I argue in the concluding paragraphs that while considering the accounts of sound ontology, the Brentano-Husserl analysis would probably endorse a Property View and that this could have interesting consequences for the issue of Sound Individuation. (shrink)

While scientific inquiry crucially relies on the extraction of patterns from data, we still have a far from perfect understanding of the metaphysics of patterns—and, in particular, of what makes a pattern real. In this paper we derive a criterion of real-patternhood from the notion of conditional Kolmogorov complexity. The resulting account belongs to the philosophical tradition, initiated by Dennett :27–51, 1991), that links real-patternhood to data compressibility, but is simpler and formally more perspicuous than other proposals previously defended in (...) the literature. It also successfully enforces a non-redundancy principle, suggested by Ladyman and Ross, that aims to exclude from real-patternhood those patterns that can be ignored without loss of information about the target dataset, and which their own account fails to enforce. (shrink)

Die Forschung hat bislang entweder bemängelt, dass Nietzsches Philosophie ein Begriff von szialer Gerechtigkeit fehlt oder had einen solchen kaum in den Blick bekommen. Im Gegensatz dazu argumentiert der Aufsatz dafür, dass der sozialen Gerechtigkeit in Nietzsches politischem Denken eine zentrale Rolle zukommt. Er zeigt, dass das antike Vorbild seiner Gerechtigkeitsauffasseng Platons Begriff der politischen Gerechrigkeit ist. Die Kernthese des Aufsatzes ist, dass diese Gerechtigkeitsauffassung in Nietzsches Konzeption einer guten Ordnung des Staates und der Gesellschaft enthalten oder verkörpert ist. eine (...) weitere These betrifft das anthropologische Fundament von Nietzsches Vision einer gerechten Gesellschaftsordnung. Dieses Fundament bildet seine Grundüberzegung, dass die Menschen nicht bloß fundamental ungleich sind, sondern dass ihnen auch ein äußerst ungleicher Wert und Rang zukommt.Up to now researchers have maintained that Nietzsche's philosophy has no concept of social justice or have hardly noticed such a concept. On the contrary, the essay argues that social justice plays an important role in Nietzsche's political thinking. It shows that his conception of justice is modelled after Plato's antique concept of political justice. The main thesis of the essay is that this conception is embodied in Nietzsche's notion of a well-ordered state or society. An additional thesis concerns the anthropological basis of what Nietzsche holds to be a just social order. This basis is constituted by his conviction that people are not only fundamentally unequal but also extremely different in worth and rank. (shrink)

The distinction between the body schema and the body image has become the stock in trade of much recent work in cognitive neuroscience and philosophy. Yet little is known about the interactions between these two types of body representations. We need to account not only for their dissociations in rare cases, but also for their convergence most of the time. Indeed in our everyday life the body we perceive does not conflict with the body we act with. Are the body (...) image and the body schema then somehow reshaping each other or are they relatively independent and do they only happen to be congruent? On the basis of the study of bodily hallucinations, we consider which model can best account for the body schema/body image interactions. (shrink)

In the realm of the philosophy of sounds and auditory experience there is an ongoing discussion concerned with the nature of sounds. One of the contestant views within this ontology of sound is that of the Property View, which holds that sounds are properties of the sounding objects. A way of developing this view is through the idea of dispositionalism, namely, by sustaining the theory according to which sounds are dispositional properties (Pasnau 1999; Kulvicki 2008; Roberts 2017). That portrayal, however, (...) is not sufficient, as it has not inquired the metaphysical debates about dispositions beyond the conditional analysis. In this paper, I try to advance this view by including recent developments (for instance Bird 2007; Vetter 2015) in the field of dispositionalism and I analyse whether this new version can sort out known and new objections to Property View. (shrink)

Sound is one of the types of waves that can be felt by the sense of hearing (ears). In physics, the definition of sound is something that is produced from objects that vibrate. Objects that produce sound are called sound sources. The sound source that vibrates will vibrate the molecules into the air around it. Sound is mechanical compression or longitudinal waves that propagate through the medium. This medium or intermediate agent can be liquid, solid, gas. So, sound waves can (...) propagate for example in water, coal, or air. Most sounds are a combination of various vibratory signals composed of harmonic waves, but pure sound can theoretically be explained by oscillating vibrational speed or frequency measured in Hertz (Hz) vibration units and amplitude or loudness of sound with measurements in decibels (dB). The effect sounds can have on us humans is simply astounding. While everyday life becomes stressful, overcrowded and increasingly hectic, we seek ways for inner peace and balance. The power of music, felt through overtone-rich sound therapy and sound massage, can be a solution. No matter how much scientific explanation is behind it, healing through music remains fascinating, even magical. This paper introduces a new field called cymatics and sound healing with their plausible impact to spirituality and consciousness research. (shrink)

Can reasoning improve moral judgments and lead to moral progress? Pessimistic answers to this question are often based on caricatures of reasoning, weak scientific evidence, and flawed interpretations of solid evidence. In support of optimism, we discuss three forms of moral reasoning (principle reasoning, consistency reasoning, and social proof) that can spur progressive changes in attitudes and behavior on a variety of issues, such as charitable giving, gay rights, and meat consumption. We conclude that moral reasoning, particularly when embedded in (...) social networks with mutual trust and respect, is integral to moral progress. (shrink)

Through modern driver assistant systems, algorithmic decisions already have a significant impact on the behavior of vehicles in everyday traffic. This will become even more prominent in the near future considering the development of autonomous driving functionality. The need to consider ethical principles in the design of such systems is generally acknowledged. However, scope, principles and strategies for their implementations are not yet clear. Most of the current discussions concentrate on situations of unavoidable crashes in which the life of human (...) beings is existentially affected. In this paper, we argue that ethical considerations should be mandatory for any algorithmic decision of autonomous vehicles, instead of a limitation to hazard situations. Such an ethically aligned behavior is relevant because autonomous vehicles, like any other traffic participants, operate in a shared public space, where every behavioral decision impacts the operational possibilities of others. These possibilities concern the fulfillment of a road-user’s safety, utility and comfort needs. We propose that, to operate ethically in such space, an autonomous vehicle will have to take its behavior decisions according to a just distribution of operational possibilities among all traffic participants. Using an application on a partially-autonomous prototype vehicle, we describe how to apply and implement concepts of distributive justice to the driving environment and demonstrate the impact on its behavior in comparison to an advanced but egoistic decision maker. (shrink)

This paper addresses the problem of sound individuation (SI) and its connection to sound ontology (SO). It is argued that the problems of SI, such as aspatiality, extreme individuation, indexical perplexity and duration puzzles are due to SO’s uncertainties. Besides, I describe the views in SO, including the wave view (WV), the property view (PV), and the event view (EV), as Casey O’Callaghan defends it. According to O’Callaghan, EV offers clear standards to individuate sounds. However, this claim is countered by (...) the consideration that any view could also defend the standards in SO, and thus, EV does not solve any of the problems mentioned above. As a way of showing the difficulties inherited by sound’s inner ontology, the problem of its linguistic representation is also addressed. The problem of SI can be developed within the frame of the philosophy of language and, specifically, regarding the discussion about mass vs count-­sortal terms. Is the term sound a mass or a count­-sortal? It is shown that, for reasons pertaining SO, the decision regarding the case of sound as a mass or count-­sortal term remains open. SI is, thus, covered from the SO to the philosophy of language. (shrink)

We articulate a holistic understanding of hope, going beyond the common conceptualization of hope in terms of positive affect and cognition by considering what hope means for the underprivileged. In the recognition that hope is always situated in a particular place, we explore the perspective of the privileged and the underprivileged, clarifying how spatial contexts shape their goals for the future and their agency toward attaining these goals. Where some people experience precarity due to their disability, race, gender, sexuality, and (...) social class, others enjoy enhanced agency due to their privilege. In our analysis, this loss of agency does not mean the underprivileged are hopeless; instead, it suggests that hope can incorporate negative affect and cognition. In our view, a spatial understanding acknowledges the power of hope in discouraging situations, and it points to practical measures through which hope can be cultivated by marginalized communities. (shrink)

Justice Across Ages offers an attractive account of justice between the young and the old that brings together three notable principles of age-group justice: complete-lives equality, relational equality, and prudence. Yet, the book says little about the fact that many of us live longer than others, and the little it does say casts doubt on whether lifespan inequality threatens justice as construed by the three principles. This essay argues, instead, that theories of justice between the young and the old should (...) not dispense with a conception of justice between different longevity groups. It concludes that we must be sensitive to lifespan variations when designing policies to promote justice across age groups. (shrink)

En la literatura jurídico penal, el arrepentimiento cobra relevancia en un lugar específico: la condena, más precisamente, en la determinación de la pena del sujeto que ha sido encontrado responsable por la comisión de un delito y que, a su vez, se encuentra arrepentido por su accionar. Desde la concepción comunicativa del castigo, en este trabajo contestaré las siguientes preguntas: ¿El arrepentimiento significa un menor reproche penal o es indiferente para la determinación de la pena? en caso de que implique (...) un acercamiento al castigo mínimo establecido en la legislación ¿Cuándo es razonable que esto suceda? (shrink)

Una Según una influyente línea interpretativa sostiene que la mejor ciudad polis ideal de Aristóteles debe ser considerada como un gobierno constitucionaluna politeia (πολιτεία). Son eruditos alemanes quienes adoptan esta lecturaEsta corriente predomina aún hoy entre los eruditos alemanes.. En este grupo hay que incluir a Martha Nussbaum en tanto que aboga por una “socialdemocracia aristotélicaEn tanto paladina de la “social democracia aristotélica”, Martha Nussbaum pertenece también a esta línea exegética ”. En oposición a tales interpretaciones, este ensayo defiende la (...) tesis que Aristóteles pertenece a la tradición de pensamiento político aristocrático. Esta tradición se remonta a Teognis, Heráclito y Platón y se inicia como una crítica dirigida tanto a la decadencia de la virtud aristocrática como cuanto al ascenso de valores democráticos ey egalitariosigualitarios. Este ensayo trabajo demuestra que Aristóteles concibe las diferentes formas de constitución como manifestaciones de distintas concepciones de la justicia distributiva. Aristóteles mantiene una clara preferencia por una concepción aristocrática de la justicia, y , por tantocomo consecuencia, por la aristocracia. La constitución de la mejor polis ideal que detalla en los libros VII y VIII de la Política debe entenderse como una “verdadera aristocracia” en la que los cargos políticos son distribuidos, según el mérito (κατ᾽ ἀξίαν), a los mejores ciudadanos entre los ciudadanos que sean los mejores desde el punto de vista moral e intelectualtanto moral como intelectualmente hablando. Aristóteles, pensamiento político aristocrático, justicia distributiva, aristocracia, mejor poli, sEstado ideal . (shrink)

This chapter takes the form of a discussion between the editors of this volume and Steven Lukes, one the most eminent critics of methodological individualism. The focus is on Lukes’ interpretation of methodological individualism in terms of linguistic exclusivism (i.e., naive reductionism), the multiple-realization problem, Boudon’s and Elster’s micro-foundationalist approach, ontological individualism, and the rationality of human action.

This chapter takes the form of a discussion between the editors of this volume and Joseph Agassi, regarding the relationship between methodological individualism and institutional individualism. The focus is on Agassi’s interpretation of traditional methodological individualism in terms of psychologism; the role of institutions and structural factors in social explanation; Popper’s theory of World 3; the application of Weber’s interpretative approach—Verstehen—to typical ways of thinking and acting; and the Austrian School of economics.

This book is conceived as an introductory text into the theory of syntactic and semantic information, and information flow.

J. L. Mackie famously argued that a commitment to non-existent objective values permeates ordinary moral thought and discourse. According to a standard interpretation, Mackie construed this commitment as a universal and indeed essential feature of moral judgments. In this paper I argue that we should rather ascribe to Mackie a form of semantic pluralism, according to which not all moral judgments involve the commitment to objective values. This interpretation not only makes better sense of what Mackie actually says, but also (...) renders his error theory immune to a powerful objection. (shrink)

At least some serial killers are psychopathic serial killers. Psychopathic serial killers raise interesting questions about the nature of evil and moral responsibility. On the one hand, serial killers seem to be obviously evil, if anything is. On the other hand, psychopathy is a diagnosable disorder that, among other things, involves a diminished ability to understand and use basic moral distinctions. This feature of psychopathy suggests that psychopathic serial killers have at least diminished responsibility for what they do. In this (...) chapter I consider whether psychopathic serial killers might be properly said to be both evil and morally responsible for their actions. I argue that psychopathic serial killers are plausibly evil in at least one recognizable sense of the term, but that they are nevertheless not likely to be responsible for many of the evils they perpetuate. (shrink)

In this paper I defend an intermediate position between the ‘bare mathematical results’ view and the ‘transmission’ view of mathematical explanations of physical phenomena (MEPPs). I argue that, in MEPPs, it is not enough to deduce the explanandum from the generalizations cited in the explanans. Rather, we must add information regarding why those generalizations obtain. However, I also argue that it is not necessary to provide explanatory proofs of the mathematical theorems that represent those generalizations. I illustrate this with the (...) bridges of Königsberg case. -/- . (shrink)

In this paper I intend to grapple with the idea of philosophy as rigorous science from the point of view of Husserl‟s phenomenology in order to show that this idea may have an important contribution to the way in which the scientific character of sciences in general, and of human and social sciences in particular, is being conceived. As rigorous science, phenomenology emphasizes and investigates the a priori context of other sciences. In this way, it plays a vital role in (...) the development of every particular eidetic upon which any sciences rely. This eidetic (or the eidetic layer of any mature science) embraces the goal and strives to reach the objective of determining the valid sense of the fundamental notions used by the scientist in his research, without, nevertheless, stirring a radical questioning of this sense and of the ultimate validity of these notions. To define them requires passing from the usual level of inquiring of that particular science (the processes of dealing with facts and experiments) to the level (or meta-level) of a radical reflection on the sense or the meaning of the basic notions of the science in question (its own foundations). Philosophy as rigorous science connects the researcher´s assertions not only to the empirical state of affairs envisaged by his work, but, moreover and in a fundamental way, to their noematic content, to their intrinsic intentional meaning. Therefore, the idea of rigorous science elaborated in Husserl‟s phenomenology is heavy with the potential of clarifying the foundations and stakes of the research undertaken by the other sciences. (shrink)