This is the result of research financed by PROCIENCIA-CONCYTEC, whose objective is to analyze the rural communication forms in the processes of productive innovation and the positioning of the aguaymanto as a native product of the Peruvian Andes, to propose communication strategies in rural sectors of Arequipa, physalis peruviana is a fruit of Andean origin, whose properties and characteristics surpass other similar fruits; the method of analysis is qualitative-quantitative, of the correlational, transectional type, the exploration is carried out in five (...) rural districts of Arequipa, applying 125 surveys and 10 interviews. (shrink)

Decae la subjetividad, se ha afirmado, pero, en tanto este en entredicho, es tambien tiempo de esta. Hablar de tiempo de subjetividad, como se propone aqui, es situarse en un territorio entrecruzado por muchos senderos. Desde el lugar escogido, lo que se divisa es una filigrana de rutas, una trama de caminos por recorrer, que pronto abandona su inicial apariencia de abanico de opciones entre las que escoger, para mostrar su autentica condicion de red teorica o atmosfera intelectual en cuyo (...) interior se encuentra atrapado el hombre contemporaneo. A lo largo del texto, esta percepcion mutara en convencimiento, modesto pero firme. El convencimiento de que, mas alla de criticas y dificultades, la categoria de subjetividad representa, como reza el titulo de la tercera parte, una dificultad necesaria, un ambito teorico fecundo a la hora de intentar arrojar algun tipo de luz sobre lo que nos ocurre. El origen del presente volumen se encuentra en los trabajos de investigacion que una parte de los colaboradores del mismo Antonio Aguilera, Fina Birules, Roman G. Cuartango, Santiago Lopez Petit y el compilador, Manuel Cruz viene desarrollando en el Departamento de Historia de la Filosofia de la Universidad de Barcelona. Ademas, Carlos Moya, Jose Luis Pardo, Nicolas Sanchez Dura, Antonio Valdecantos, Gerard Vilar y Antoni Vicens. (shrink)

[from the publisher's website] Questions about the existence and attributes of God form the subject matter of natural theology, which seeks to gain knowledge of the divine by relying on reason and experience of the world. Arguments in natural theology rely largely on intuitions and inferences that seem natural to us, occurring spontaneously—at the sight of a beautiful landscape, perhaps, or in wonderment at the complexity of the cosmos—even to a nonphilosopher. In this book, Helen De Cruz and Johan (...) De Smedt examine the cognitive origins of arguments in natural theology. They find that although natural theological arguments can be very sophisticated, they are rooted in everyday intuitions about purpose, causation, agency, and morality. Using evidence and theories from disciplines including the cognitive science of religion, evolutionary ethics, evolutionary aesthetics, and the cognitive science of testimony, they show that these intuitions emerge early in development and are a stable part of human cognition. -/- De Cruz and De Smedt analyze the cognitive underpinnings of five well-known arguments for the existence of God: the argument from design, the cosmological argument, the moral argument, the argument from beauty, and the argument from miracles. Finally, they consider whether the cognitive origins of these natural theological arguments should affect their rationality. (shrink)

In this long-awaited book, Antony Duff offers a new perspective on the structures of criminal law and criminal liability. His starting point is a distinction between responsibility (understood as answerability) and liability, and a conception of responsibility as relational and practice-based. This focus on responsibility, as a matter of being answerable to those who have the standing to call one to account, throws new light on a range of questions in criminal law theory: on the question of criminalisation, which (...) can now be cast as the question of what we should have to answer for, and to whom, under the threat of criminal conviction and punishment; on questions about the criminal trial, as a process through which defendants are called to answer, and about the conditions (bars to trial) given which a trial would be illegitimate; on questions about the structure of offences, the distinction between offences and defences, and the phenomena of strict liability and strict responsibility; and on questions about the structures of criminal defences. The net result is not a theory of criminal law; but it is an account of the structure of criminal law as an institution through which a liberal polity defines a realm of public wrongdoing, and calls those who perpetrate (or are accused of perpetrating) such wrongs to account. (shrink)

This is a commentary on Neil Van Leeuwen's Religion as make‐believe focusing on the normative aspects of this book. According to Van Leeuwen, religious credences are not factual beliefs, and they are held to different standards of rationality than factual beliefs. Hence, religious believers are able to track and represent those states of affairs that govern their practical lives while also holding views that deviate significantly from it, such as divine omnipotence. Here, I examine whether this reasonable compartmentalization in religious (...) believers holds. (shrink)

Includes essays on parapsychology and life after death by J. B. Rhine, David Hume, George Price, Plato, Rene Descartes, Thomas Hobbes, and John Locke, among others.

What explains people's propensity to ask existential questions that they have little hope of resolving, such as: Why are we here? What, if any, is our purpose? What is the structure of the universe? That humans engage in these endeavors has long puzzled evolutionary theorists, as they go beyond the immediate demands of fending for ourselves, seeking safety, finding food, and reproducing, which occupy the daily lives of other animals. In this book, philosopher Helen De Cruz draws on a (...) wide range of disciplines and thinkers, from Aristotle and 12th-century Muslim philosopher Ibn Tufayl to Jewish thinker Abraham Heschel and science writer Rachel Carson, showing how awe and wonder lie at the heart of such existential questions. She argues that there is an emotional basis to this drive for inquiry, as wonder and awe are epistemic emotions that help us think about big-picture questions and that motivate the answers we provide to those questions. (shrink)

The present article commences analyzing the origins and influences of the religious discourse on the configuration of the modern constitutional discourse and the contributions of the jus-positivism in the consolidation of this sacred-civil language. The second issue is the definition of the U.S. Constitution as a mixed and not as a democratic constitution, with regard to the influences of Plato, Aristotle, Cicero and Polybius to the Drafters of the first modern constitutional text; stability and equilibrium took preference over democracy in (...) a wide sense. I also analyze how the Drafter’s decision has conditioned the modern constitutional system up to the present. (shrink)

In a series of influential articles, Rae Langton has argued that Austinian speech-act theory can illuminate the way in which pornography contributes to the subordination of women. I will argue that Langton’s application of Austin is incorrect. In earlier work, I have argued against Langton’s view on the grounds that being subordinated is not the sort of condition that can be brought about through an illocutionary act. In this paper, however, I will set aside that objection and focus instead on (...) Langton’s claims about the type of illocutionary act pornography might be. I will argue, first, that Langton cannot say what she wants to say about the content of pornography and still have it that pornography is a verdictive or exercitive speech act, in Austin’s sense. Verdictive and exercitive speech acts do not, and cannot describe the states of affairs they bring about. Second, I will argue that pornography does not in any case satisfy the conditions necessary for a speech act to be verdictive or exercitive. Specifically, there do not exist accepted background conventions that would give the pornographer authority to render verdicts or to take executive action. This objection to Langton’s view has been made before; I’ll show that her response to the objection betrays a confusion of authority with power. (shrink)

The question "What can justify criminal punishment ?" becomes especially insistent at times, like our own, of penal crisis, when serious doubts are raised not only about the justice or efficacy of particular modes of punishment, but about the very legitimacy of the whole penal system. Recent theorizing about punishment offers a variety of answers to that question-answers that try to make plausible sense of the idea that punishment is justified as being deserved for past crimes; answers that try to (...) identify some beneficial consequences in terms of which punishment might be justified; as well as abolitionist answers telling us that we should seek to abolish, rather than to justify, criminal punishment. This book begins with a critical survey of recent trends in penal theory, but goes on to develop an original account (based on Duff's earlier Trials and Punishments) of criminal punishment as a mode of moral communication, aimed at inducing repentance, reform, and reconciliation through reparation-an account that undercuts the traditional controversies between consequentialist and retributivist penal theories, and that shows how abolitionist concerns can properly be met by a system of communicative punishments. In developing this account, Duff articulates the "liberal communitarian" conception of political society (and of the role of the criminal law) on which it depends; he discusses the meaning and role of different modes of punishment, showing how they can constitute appropriate modes of moral communication between political community and its citizens; and he identifies the essential preconditions for the justice of punishment as thus conceived-preconditions whose non-satisfaction makes our own system of criminal punishment morally problematic. Punishment, Communication, and Community offers no easy answers, but provides a rich and ambitious ideal of what criminal punishment could be-an ideal of what criminal punishment cold be-and ideal that challenges existing penal theories as well as our existing penal theories as well as our existing penal practices. (shrink)

Engaging Polanyi’s embeddedness–disembeddedness framework, this study explored the work experiences of Bhil children employed in Indian Bt cottonseed GPNs. The innovative visual technique of drawings followed by interviews was used. Migrant children, working under debt bondage, underwent greater exploitation and perennial and severe depersonalized bullying, indicative of commodification of labour and disembeddedness. In contrast, children working in their home villages were not under debt bondage and underwent less exploitation and occasional and mild depersonalized bullying, indicative of how civil society organizations, (...) along with the state, attempt to re-embed economic activities in the social context. Polanyi’s double movement was evident. ‘Place’ emerged as the pivotal factor determining children’s experiences. A ‘protective alliance’ of community controls and social power, associated with in-group affiliations and cohesive ties, stemming from a common village and tribal identity, aided children working at home for Bhil farmers. ‘Asymmetric intergroup inequality’ due to pronounced social identity and class differences, coupled with locational constraints and developmental disadvantage, made migrant children vulnerable targets. Social embeddedness influences how child workers are treated because it forces employers to be ethical and not engage in bullying. However, by shifting production to children’s home villages, there is an attempt to obscure the difference between child labour and child work. Thus, the seeds of disembeddedness are sown through the very act of re-embeddeding, potentially hampering future interventions. (shrink)

Par le biais d'un glossaire "de nos fiertés et de nos insatisfactions", Edgard Pisani fait l'inventaire des causes que sa génération a défendues, des combats qu'elle a menés, mais aussi des innombrables questions laissées sans réponse par imprévoyance, insuffisance, repli sur soi, hésitation. A un impossible récit chronologique, Edgard Pisani a préféré l'énumération alphabétique "des idées que nous avons taquinées". Trois générations, à qui tout semblait possible et dont les survivants d'aujourd'hui craignent les lendemains, se succèdent dans cet (...) ouvrage. Une sorte de testament politique qui redonne confiance. (shrink)

Civilisation.--Simplicité.--L'instinct.--La science et la politique.--La crise.--La syumpathie.--Les sociétés animales.--Intelligence et phénomènes d'adaptation.--La mémoire, l'intelligence et la raison.--La valeur de la science.--L'intuition.--L'attention et la distraction.--Phénomènes de télépathie.--L'inspiration.--La science et la croyance.--Mysticisme.--L'âme et la mémoire.--De la vie à la mort.--La sensation.--La subconsience.--La loi de Ribot.--La fin de l'univers envisagée par les matérialistes.--L'intuition et la guerre.

O objetivo desse texto é levantar algumas questões sobre as raízes do judaísmo de Paulo, ou dos referenciais judaicos que sustentam a sua visão de mundo - no decorrer de suas jornadas após a visão da estrada de Damasco. Há elementos para afirmar que além do seu farisaísmo assumido, Paulo recolheu concepções teóricas de outros movimentos judaicos do período. Tendo lido ou conhecido elementos das principais tendências do pensamento apocalíptico. Utilizou esses conceitos no sentido de atuar não só junto aos (...) judeus influenciados pelo farisaísmo como também junto àqueles outros inseridos na tradição apocalíptica. Acreditamos que Paulo expressa, além do mais, a culminância de uma tradição judaica consistente. Tradição que vinha, literariamente, do terceiro Isaías e que culminou, talvez, no Livro dos Jubileus, que defendia a necessária universalização messiânica da experiência religiosa judaica. Paulo ultima essa tradição e a transforma de experiência meramente teórica em prática concreta realizada numa perspectiva messiânica. (shrink)

Resumo Este estudo desenvolve uma análise do desenvolvimento do papel dos sonhos e das visões na literatura bíblica. Busca apontar as diferentes abordagens do tema segundo os diversos redatores bíblicos e seus os momentos históricos específicos. Pondo em relevo, principalmente, o papel da literatura profética e das ações do Estado como introdutores de uma relativização do caráter dos sonhos como elementos justificadores teológicos. Discutimos, a seguir, a recepção desse material pelos rabinos, autores do Talmude. Apontamos que a discussão rabínica sobre (...) o tema segue a perspectiva literária mais ampla, mas aprofunda as preocupações gerais com o império das visões sobre o olhar religioso. Provavelmente por conta das trágicas experiências políticas derivadas do pensamento apocalíptico e sua inclinação geral às revelações oníricas. De uma forma geral os rabinos do Talmude procuram resolver o problema do papel instabilizador dos sonhos através do simultâneo reconhecimento de sua importância e redução ou delimitação de sua relevância enquanto experiência de revelação religiosa. Palavras-chave: Judaísmo; Teologia judaica; Talmude; Sonhos na Bíblia; Sonhos no Talmude.This paper focuses on the development of the role of dreams and visions in biblical literature, presenting different approaches to the theme according to the various biblical authors and their specific historical moments. It emphasizes the influence of prophetic literature and State actions in the relativization of the nature of dreams as theological justifications. It then analyzes the reception of this material by the rabbis who wrote the Talmud. We sustain that the rabbis follow the wider literary mainstream but express a general concern for the empire of visions within the religious scope. That is maybe due to tragic political experiences derived from their apocalyptic thought and to their natural tendency to oniric revelation. We conclude that the Talmud rabbis tried to solve the problem of the destabilizing role of dreams by simultaneously recognizing their importance and reducing or limiting their relevance as a religious revelation experience. Key words: Judaism; Jewish theology; Talmud; Dreams in the Bible; Dreams in the Talmud. (shrink)

In ”Embodiment and Epistemology,” Louise Antony considers a kind of ”Cartesian epistemology” according to which, so far as knowing goes, knowers could be completely disembodied, that is, pure Cartesian egos. Antony examines a number of recent challenges to Cartesian epistemology, particularly challenges from feminist epistemology. She contends that we might have good reason to think that theorizing about knowledge can be influenced by features of our embodiment, even if we lack reason to suppose that knowing itself varies relative (...) to such features. She also argues that a masculinist bias can result in mishandling of cognitive differences in cases where they actually exist and she examines a number of the ways in which the maleness of philosophy has, according to feminists, distorted epistemology. Even if a Cartesian approach offers one indispensable part of a comprehensive epistemology, according to Antony, we still need an epistemology that answers questions raised by our everyday, embodied lives. (shrink)

This study examines how multinational corporations (MNCs) from the retail sector deal with four challenges they face when adopting Corporate Social Responsibility (CSR) policies: the challenge of developing well-performing CSR projects and programs, building competitive advantages based on CSR, responding to local stakeholder issues in the host countries and learning from different CSR experiences on a worldwide basis. Based on in-depth case studies of two globally leading retail MNCs (with strong operations in Latin America), the concept of Transverse CSR Management (...) emerged. Transverse CSR Management is defined as a distinctive form of organizational configuration that crosses different functional areas, country operations, and the boundaries of the firm. In particular, this article makes three main contributions: (1) we identify four central challenges faced by MNC managers when developing their CSR strategies; (2) we propose the concept of Transverse CSR Management to face these central challenges (together, at the same time) and identify its key elements (top management, external stakeholders, functional areas, and country subsidiaries); and (3) we propose four mechanisms (hierarchical, relational, cultural, and collaborative) through which the concept of Transverse CSR Management can be implemented by practicing managers. This study provides valuable insights for MNC managers in headquarters and subsidiaries on the issues they need to address in order to successfully deal with the four CSRrelated challenges. (shrink)

Given Locke’s views on primary and secondary qualities, it seems he is committed to there being real underlying properties in objects, the arrangement and disposition of which underlies and produces the observed properties of that object. It might be natural to think that these primary qualities provide a general system for classifying objects into classes: that we could delineate the real kinds of objects in nature by looking at what their real primary qualities were. A list of the particular qualities (...) of some object would define that object perfectly precisely; by looking at which properties were shared or divergent between this object and others, we group the object with others in the same kind. These real kinds in nature can play several important theoretical roles. They can support real scientific understanding, including inductive inferences (iof things are of the same real kind, then observed properties of one support the inference to unobserved properties of the other); they can form the basis for our judgements about the powers and capacities of particular objects, based on the what other things of that type can do; and these real kinds can provide the meanings for general terms: the thought being that the meanings of class names are empty without real classes to which they correspond. (shrink)

There is a large gap between the specialized knowledge of scientists and laypeople’s understanding of the sciences. The novice-expert problem arises when non-experts are confronted with (real or apparent) scientific disagreement, and when they don’t know whom to trust. Because they are not able to gauge the content of expert testimony, they rely on imperfect heuristics to evaluate the trustworthiness of scientists. This paper investigates why some bodies of scientific knowledge become polarized along political fault lines. Laypeople navigate conflicting epistemic (...) and social demands in their acceptance of scientific testimony; this might explain their deference to scientific fringe theories, which often goes together with denying established scientific theories. I evaluate three approaches to mitigate denialism: improving the message, improving the messenger, and improving the environment in which the message is conveyed. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Response 2: “Pessimism of the Intellect, Optimism of the Will”Antonis BalasopoulosLet me begin with a few words on my title, which was chosen as reflecting the nature of the orientation of my work in the field of utopian studies and therefore also of my orientation toward the theme of this roundtable. As Francesca Antonini puts it in a recent essay, the phrase, which became associated with the work of (...) Antonio Gramsci though it originates in Romain Rolland, describes “the (seemingly contradictory) coexistence of a realistic description of the status quo, on the one hand, and a genuine commitment to the possibility of transforming reality, on the other.”1Anyone who has read Thomas More’s Utopia knows that Rolland’s and Gramsci’s formula very much describes that book’s bifurcation between a voice of relentless critique of what exists in Europe—and particularly in England—in More’s time (in Book 1) and a voice preoccupied with the description of an alternative, and arguably better, world (in Book 2). This bifurcation, it is equally well known, is part of the genetic material More’s book bequeathed to its successors, so that one calls a “utopia” a (mostly, though not always) literary text, where the “realistic description of the status quo” coexists with a vision arising out of a “commitment to the possibility of transforming reality”—admittedly in different admixtures and proportions of [End Page 544] the critical or negative and the anticipatory, projective or prefigurative elements. Though Ernst Bloch’s distinction between “cold” and warm” streams within Marxism is not identical to this first binary, it is certainly related to it, so that the “cold” stream is one that privileges the rational and analytical element (usually, I would propose, in relation to the part of the Marxist tradition we know as “critique of political economy”), while the “warm stream” is one that rather foregrounds that which relates to affect, to desire, hope, or fidelity to the transformative project (these are frequently correlated to those elements of Marxism that correspond to its also being a political and philosophically imbued creed).2 What follows here, then, explores the implications of the dialectical interplay between these two sets of oppositions—and hopefully justifies such insistence on dialectic itself.3To the extent that I can see, the basic themes and areas of concentration in my colleagues’ essays involve decolonizing utopian studies as a project; addressing, in that connection, the heterogeneity of utopianisms that emerge out of a number of marginalized subjectivities; the provenance of the questions of ecology, sustainability, animal life for the present and future of utopian studies (and to some degree, for utopianism’s past); and finally, the question of utopian forms of social activism and therefore also the search for spaces beyond the walls of academic insularity. These are important and largely interconnected questions, but I am afraid I will only have the space to touch on them briefly and sketchily here.In her cogent and multifaceted intervention, Caroline Edwards begins her reflections on the task of decolonizing utopian studies by noting the high investment of fin-de-siècle utopian fiction in notions of industrial progress, noting that such notions have involved “lasting damage” for “Black writers, artists, and thinkers.” Within this framework, she evokes Joseph R. Winters’s argument that “modern notions of progress and freedom are inherently flawed,” since they are founded on the oppressive traditions of capitalism and colonialism. In turn, this leads to an argument against the teleological futurism of most nineteenth-century utopias and in support of the deconstruction of “the idea of historical progress unfolding in Hegelian dialectical stages.” What is to replace this is a hauntological (after Derrida) conception of the relation between the present and the past, for which “the present is always a site of potential breaks and ruptures that can signify both dislocation and pain as well as novelty and possibility.” In a similar vein, Heather Alberro questions the teleological futurism of an earlier tradition of utopia, evoking Laurence Davis’s observation on the importance of [End Page 545] “neglected or suppressed possibilities for qualitatively better forms of life” within the “Now.” The desideratum is, again... (shrink)

The early modern period in Western philosophy is the source of many of our most powerful and seductive intellectual commitments. While we may disagree with philosophers of this period, the terms of philosophical inquiry and our standards of rational argumentation are in part derived from the work of Descartes, Leibniz, Locke, Berkeley, Hume and Kant. For this reason, we will pursue a rigorous and sustained introduction to this episode of human intellectual history. We will cover topics in Metaphysics, Epistemology and (...) Philosophy of Mind. (shrink)

Con el fin de desentrañar el papel que las más actuales corrientes filosóficas desempeñan en la educación, los autores de este libro parten de un crítico análisis de los acontecimientos de mayo del 68.Se intuyen dos vías de intervención de la filosofía sobre el pensamiento y la práctica educativa: por un lado, la tendencia anti constructivista a los discursos posmodernos, sistémicos y tecnológicos ; por otro, la persistencia del humanismo asentado ahora en el intento de prolongar la modernidad" y en (...) nuevas perspectivas tales como el pacifismo y el ecologismo. (shrink)

Neste artigo abordaremos como a inspeção do espírito ocorre tratando a percepção da cera como um poder intelectual de conhecer, em vista da natureza do ego cogitans, na medida que a faculdade do entendimento e a faculdade da vontade operam por complementaridade. Para tanto, abordaremos a Meditação Segunda, sobretudo a segunda parte desta meditação, com complementos explicativos de outras meditações e obras do filósofo, de forma a mostrarmos que a questão da correção dos sentidos, diante do impasse epistêmico ocasional na (...) apreensão dos dados sensíveis, remete implicitamente ao jogo operativo da teoria cartesiana das faculdades. (shrink)

A proposta do presente artigo é discutir alguns apontamentos de Heidegger acerca da questão do cogito como sujeito em Descartes, tendo em vista a compreensão cartesiana do cogito interpretado como representação ou como presença, e as possíveis contribuições que a interpretação heideggeriana pode trazer acerca da questão da subjetividade no pensamento de Descartes.

O objetivo deste artigo é apresentar uma argumentação sobre a possibilidade de se pensar a justiça como uma experiência do i m possível. Parte-se da distinção derridiana entre justiça e direito. Essa distinção trará algumas implicações no que tradicionalmente é entendido como ética. Partindo do jogo ou da différance marcada entre a presença/ausência, pretende-se estabelecer um ponto de diálogo entre Derrida e Levinas. O ponto de aproximação é a questão do terceiro na relação do face a face. Nesse sentido, problematiza-se (...) se a desconstrução pode ser adotada como um possível modo filosófico que fundamente a compreensão da justiça. (shrink)

Because we need to know how clearly about our social thinking and how to resist the allure of self-deception, everyone skeptical about or confused by the findings of the social sciences will appreciate Antony Flew's crisp analysis of the methodological flaws and systematic misunderstandings corrupting their content and application. Thinking About Social Thinking seeks to establish what can and cannot be learned from such studies, indicating where good work has been ignored, or much-needed work has yet to be done. (...) Flew's clear and incisive arguments are illustrated with abundant examples and references -- many entertaining, others surprising. Flew issues a refreshing, impassioned warning against the perils of complacent, muddled thinking and false but comfortable conclusions. (shrink)