Our goal was to explore self‐care practices among men who have sex with men in the context of Mpox in Brazil. This study used qualitative research methods, including interviews and thematic analysis, to collect and analyze data from male participants across the Brazilian territory. The narratives unveil men's perspectives on self‐care, risk reduction, and health beliefs during the Mpox pandemic. Our findings highlight a multifaceted approach to self‐care among men, encompassing hygiene, physical contact management, mask usage, skin lesion vigilance, and (...) adherence to official guidelines. Men's attitudes toward sexual behaviors emphasize the importance of reducing sexual partners, practicing safe sex, and combating misinformation through accurate information dissemination. The development of these behaviors and self‐care practices can be facilitated by nurses guided by Dorothea Orem's Self‐Care Theory, supported by patient‐centered care, with strategies to address and confront the stigma associated with the disease and provide emotional support. Thus, the study underscores the pivotal role of self‐care in mitigating infection risks, especially in the context of emerging infectious diseases. It acknowledges the impact of socio‐cultural factors and healthcare policies on men's preventive measures. However, it also recognizes limitations, such as potential bias due to stigma concerns and a nonrepresentative sample. Ultimately, the research advocates for tailored education, promotion of gender equity, and healthcare empowerment to effectively manage health risks in such contexts. (shrink)

This article presents a scientometric study regarding entrepreneurship and its relationship with wellbeing. The study presents a systematic review and measures impact and relational character to identify the relevance of countries, research organizations, and authors in the field of entrepreneurial wellbeing. The study poses the following research questions: What is the nature of the evolution of scientific knowledge in the entrepreneurial wellbeing field? What is the nature of the concentration in terms of geographical distribution and co-authorship level of knowledge production (...) in the entrepreneurial wellbeing field? What are the knowledge trends in knowledge production for entrepreneurial wellbeing literature? The contribution of this research is two-fold. First, in terms of methodology, it contributes study into the use of a more robust approach to search for the scientometric trends about entrepreneurship wellbeing in addition to the PRISMA review tools and the PICOS eligibility criteria. Secondly, the study presents research updates in the search for results for the last 2 years of knowledge production. This upgrade is particularly important in a research field that presents exponential growth, where 2019 and 2020 presented almost double the amount of knowledge production compared to 2017 and 2018. (shrink)

Scarcity acts as a mental burden that disrupts how people process information and make decisions (Mullainathan and Shafir in Scarcity: Why having too little means so much. Macmillan, Basingstoke, 2013; Mani et al. Science 342:976–980, 2013). In this study, we replicated Mani et al.’s (Science 342:976–980, 2013) experimental design to explore whether scarcity also taxes Colombian high school students’ mental bandwidth. In a lab-in-the-field experiment, we tested how 417 high school students from high and low socioeconomic status (SES) in Bogotá, (...) Colombia, responded to different scarcity situations. Students were first presented with hypothetical scenarios of harsh or soft scarcity. Next, participants had to solve a series of tasks that measured higher cognitive functions (i.e. Raven’s Progressive Matrices, Cognitive Reflection Task and questions to assess their Delay Discounting value) and had to explain how they would solve the scarcity situation. As opposed to Mani et al. (Science 342:976–980, 2013), we did not find that scarcity taxed individuals’ mental bandwidth, neither their cognitive nor executive functions. We found that low-SES individuals, under the harsh scarcity condition, displayed more empathic attributes than high-SES individuals. Taken together, the results of this study show the importance of replication in different cultures and environments. (shrink)

En sus Apologías y discursos de las conquistas occidentales, Bernardo de Vargas Machuca, apoyándose en Juan Ginés de Sepúlveda, pretende justificar el dominio español americano. En sus planteamientos es posible constatar un cambio de la noción de bárbaro, que se puede interpretar como una ampliación del concepto de siervo por naturaleza, a partir de la caracterización del indio como alguien ya sometido pero que, de una u otra manera, trata de resistirse a un dominio impuesto y no querido. Así, (...) las ideas de Vargas Machuca al respecto se pueden entender como un aporte para la comprensión filosófica de la construcción de la imagen tanto del indio como del indiano por el tiempo del inicio de la Colonia. Resumen En sus Apologías y discursos de las conquistas occidentales , Bernardo de Vargas Machuca, apoyándose en Juan Ginés de Sepúlveda, pretende justificar el dominio español americano. En sus planteamientos es posible constatar un cambio de la noción de bárbaro, que se puede interpretar como una ampliación del concepto de siervo por naturaleza, a partir de la caracterización del indio como alguien ya sometido pero que, de una u otra manera, trata de resistirse a un dominio impuesto y no querido. Así, las ideas de Vargas Machuca al respecto se pueden entender como un aporte para la comprensión filosófica de la construcción de la imagen tanto del indio como del indiano por el tiempo del inicio de la Colonia.In its Apologías y discursos de las conquistas occidentales , Bernardo de Vargas Machuca pretends to justify the Spanish dominion on America taking support on Juan Ginés de Sepúlveda. In its account it is possible to note a change in the notion of a Barbarian, which can be interpreted as an extension of the concept of “slavery by nature”. From this point of view the Indian is conceived as someone who is submitted but who nevertheless tries to resist to an unwilled and imposed domination. Thus Vargas Machuca claims on this matter can be understood as a contribution to the philosophical understanding of the conception, during the Colonial time, of the Indian as well as of the indiano. (shrink)

RESUMEN En este artículo se analiza la caracterización de la obra de arte como un mapa de intensidad que propone Gilles Deleuze en su ensayo intitulado Lo que dicen los niños, recogido en el libro Crítica y clínica. El aspecto cartográfico del arte se vincula con el concepto de desterritorialización y el Cuerpo sin Órganos que desarrolla el filósofo, junto con Félix Guattarí, en Mil Mesetas. Así, el arte-cartografía representa el devenir-mundo del sujeto que transita el Cuerpo sin Órganos y (...) las diferencias intensivas que pueblan el desierto de la multiplicidad. Cada trayecto recorrido es descrito por un mapa artístico donde se plasman las haecceidades y los umbrales de paso de los flujos que penetran los cuerpos desorganizados. El mapa de intensidad sería la representación cartográfica del trayecto que recorre un sujeto inmerso en un espacio hodológico, siendo cada línea del mapa un viaje en un espacio intensivo. ABSTRACT In this paper the characterization of the work of art as a map of intensity, as proposed by Gilles Deleuze in his essay What the children say (gathered in Critique et clinique), will be analyzed. Art's cartographic aspect is linked to the concept of deterritorialization and the Body without Organs that the philosopher, along with Félix Guattarí, develops in Thousand Plateaus. Thus, the art-cartography represents the becoming-world of the subject that transits the Body-without-organs and the intensive differences that populate the desert of multiplicity. Each way travelled is descripted by an artistic map where the haecceities and the thresholds of flows that pierce through the disorganized bodies are portrayed. The map of intensity would be the cartographic representation of the haul travelled by a subject immersed in a hodologic space, being every line of the map a journey within an intensive space. (shrink)

In this commentary I present five corollaries that follow the target article “How molecules became signs” by Terrence W. Deacon and also two outstanding questions the article rises. The corollaries revolve around the notion of interpretation as a form of thermodynamic work—specifically, non-expansion or “useful” work. This specific form of work, along with its path-dependent nature, may be critical for the fundamental understanding of semiotic processes, the subjective character of interpretation, and even the nature of viruses.

En este trabajo se analizará la interpretación que hace Gilles Deleuze de la naturaleza y el genio como símbolos de la unidad suprasensible de las facultades en la Crítica del juicio. Deleuze propone que el juicio estético puro sería el proceso por el cual se alcanzaría la unidad de las facultades del sujeto trascendental: lo bello expresaría una “unidad suprasensible indeterminada” del sujeto del juicio de gusto. De este modo, aquí se indagará la factibilidad de la tesis deleuziana y se (...) la utilizará como puntapié inicial para realizar una investigación sobre la noción de símbolo y su relación con el juicio de gusto a partir de una lectura de la Crítica del juicio. (shrink)

A partir del concepto de hospitalidad propuesto por el filósofo francés Jacques Derrida, este ensayo pretende definir los rasgos más significativos de La cresta de Ilión (Tusquets, 2002), de la escritora mexicana Cristina Rivera Garza; novela recientemente reeditada (Random House, 2018) y que resulta pieza fundamental de su narrativa, ya que desde allí se irradiarán muchos asuntos singulares para sus obras posteriores. Si en Nadie me verá llorar (1999), primera novela de Rivera Garza, buena parte de las acciones acontecían en (...) un recinto «hospitalario», La cresta de Ilión parece presentar cierta continuidad, al menos en lo que se refiere a los espacios de desenvolvimiento de la trama y a los personajes masculinos abrumados, pero el efecto performativo sobre la prosa misma de Rivera Garza se verá completamente transformado. Por lo tanto, en diálogo y en polémica con esa crítica literaria anterior que ha trabajado este libro, se estudiará de qué manera un espacio literario recibe, de forma problemática, trazas de otros discursos, pensando este procedimiento de un modo alternativo al «intertexto», concepto que ya parece insuficiente para determinar el articulado de novelas como ésta. (shrink)

A new approach to tackle Einstein equations for an isotropic and homogeneous Friedmann–Robertson–Walker Universe in the presence of a quintessence scalar field is devised. It provides a way to get a simple exact solution to these equations. This solution determines the quintessence potential uniquely and it differs from solutions which have been used to study inflation previously. It relays on a unification of geometry and dark matter implemented through the definition of a functional relation between the scale factor of the (...) Universe and the quintessence field. For a positive curvature Universe, this solution produces perpetual accelerated expansion rate of the Universe, while the Hubble parameter increases abruptly, attains a maximum value and decreases thereafter. The behavior of this cosmological solution is discussed and its main features are displayed. The formalism is extended to include matter and radiation. (shrink)

É amplo o estudo sobre Leibniz hoje: conhecemo-lo como o filósofo metafísico de tendências religiosas, como opositor de Descartes, como vitalista, matemático etc.; mas a pergunta que orienta nossa pesquisa busca deslindar novos horizontes: é possível encontrar elementos em sua metafísica que nos permitam pensar o cenário social contemporâneo? A partir das ferramentas conceituais criadas pelo filósofo pensamos que a resposta seja positiva.

_Resumen:_ Al interior de la tradición clásica del derecho natural, los teólogos escolásticos de los siglos xvi-xvii describen ese derecho como simplemente necesario, así como inmutable y universal. Lo describen, además, como un orden objetivo, independiente de la voluntad de Dios. Sin embargo, no todos los teólogos escolásticos entienden la inmutabilidad del derecho natural de la misma forma, ni llaman “derecho natural” exactamente a lo mismo: para unos este es el “derecho de la naturaleza”, mientras que para otros es el (...) “derecho de la razón natural”. El artículo, así, aborda las principales diferencias que existen en las teorías de estos escolásticos sobre el derecho natural. (shrink)

This essay focuses on the similarities between Nietzsche’s and Carnap’s views on metaphysics, without ignoring their obvious differences. The essay argues that Nietzsche and Carnap endorse but interpret differently an overcoming metametaphysics characterized by the conjunction of the following three claims: an overcoming of metaphysics ought to be performed; this overcoming is to be performed by adopting a method of linguistic analysis that is suspicious of the metaphysical use of language and that interprets such use through a different use of (...) language which aims to avoid metaphysics; and this overcoming contributes to the political task of resisting “diseased” metaphysical practices and promoting “healthy” non-metaphysical practices. (shrink)

In this paper we argue that defenders of Frankfurt-style counterexamples to the Principle of Alternative Possibilities do not need to construct a metaphysically possible scenario in which an agent is morally responsible despite lacking the ability to do otherwise. Rather, there is a weaker (but equally legitimate) sense in which Frankfurt-style counterexamples can succeed. All that's needed is the claim that the ability to do otherwise is no part of what grounds moral responsibility, when the agent is indeed morally responsible.

This essay presupposes that Friedrich Nietzsche and Rudolf Carnap champion contrasting reactions to the fact that, throughout history, persons have been engaged in metaphysical disputes. Nietzsche embraces a libertarian reaction that is in agreement with his anti-democratic aristocratic political views, whereas Carnap endorses an egalitarian reaction aligned with his democratic and socialist political views. After characterizing these reactions, the essay argues for two claims. The first claim is that the stated contrasting reactions are to be considered, not only by the (...) few scholars who are interested both in Nietzsche’s and Carnap’s writings, but by a far larger group that includes those who have addressed the continental-analytic gap; those who are concerned with the development of contemporary philosophy; and/or those who are interested in the writings of Michel Foucault, Jacques Derrida, David Lewis and/or Peter van Inwagen. The second claim is that we have to entertain a synthesis of Nietzsche’s libertarian and Carnap’s egalitarian reaction in order to overcome the continental-analytic gap. (shrink)

ABSTRACT An often-adopted use of the predicate, “to be colonized”, is one that applies it loosely, not in reference to original Africans or indigenous people enslaved by Europeans or heirs of enslaved persons, but to academics who are citizens of former colonies like Brazil, their ways of thinking, philosophical works, academic communities, etc. But under what conditions one is to do that? And how can one avoid the attribution of such predicate to oneself or one’s works? These issues have not (...) received much attention. While dialoguing with authors associated with decolonial studies, Brazilian, continental and analytic philosophers, this essay aims to contribute to change this situation. It does so by proposing an alternative use of the predicate, “to be ‘subtly’ philosophically colonized”, according to which this predicate is to be applied to philosophical works that have the thirteen features described in the essay or at least most of them. It is argued that this alternative use is to be endorsed because it is: precise; exemplified in a detailed way by at least one philosophical work; and “inexplosive” in not suggesting the “explosive” claim that practically all Western philosophical works are colonized by Western metaphysics. RESUMO Um uso recorrente do predicado, “ser colonizado”, é um que o aplica imprecisamente, não em referência aos africanos e aos povos indígenas originais escravizados pelos europeus ou a descendentes de pessoas escravizadas, mas, sim, a acadêmicos que são cidadãos de ex-colônias como o Brasil, seus modos de pensar, trabalhos filosóficos, comunidades acadêmicas etc. Mas sob quais condições se deve proceder desse modo? E como é possível evitar que tal predicado seja atribuído a si ou a um trabalho autoral? Essas questões não têm recebido muita atenção. Ao dialogar com autores associados aos estudos decoloniais, filósofos brasileiros, continentais e analíticos, este artigo procura contribuir para mudar essa situação. Ele assim o faz ao propor um uso alternativo do predicado, “ser ‘sutilmente’ colonizado filosoficamente”, segundo o qual esse predicado deve ser aplicado em referência a trabalhos filosóficos que possuem as treze características descritas neste artigo ou ao menos a maioria delas. Argumenta-se que esse uso alternativo deve ser aceito porque ele é: preciso; exemplificado de modo detalhado por ao menos um trabalho filosófico; e “inexplosivo” ao não sugerir a alegação “explosiva” de que praticamente todos os trabalhos filosóficos ocidentais são colonizados pela metafísica ocidental. (shrink)

Are contemporary philosophers to follow Pyrrho of Elis in adopting his skeptic craft or at least core aspects of it as a reaction to the fact that, since immemorial times, persons have been engaged in disputes in metaphysics? Over the last 2500 years or so, most Western philosophers have not done so in being more influenced by Aristotle’s dogmatic craft than by Pyrrho’s skeptic one. Over the last fifty years or so, a few Brazilian neo-Pyrrhonist philosophers, such as Oswald Porchat, (...) Otávio Bueno and Plínio Junqueira Smith, have done the opposite in aiming to spell out the pertinence of Ancient Pyrrhonism to contemporary philosophy. On its part, this essay makes a case for the claim that one is to react to the stated fact by adopting a conflictual craft that promotes a synthesis of Pyrrho’s skeptic craft and the dogmatic craft. This synthesis: brings to light the core features of the skeptic and of the dogmatic craft; problematizes the dogmatic craft by means of the skeptic one and vice-versa so that the shortcomings of these crafts are avoided; and aims to keep certain positive aspects both of the skeptic craft and of the dogmatic one. (shrink)

This paper is focused on dismissive metaontological views about ontology. The paper's first section deals with radical dismissivism: a view which I interpret as Carnap's. The second section approaches moderate dismissivism: a view which I interpret as Hirsch's. My first claim is stated in section three: that there are significant differences between the mentioned authors. However, current literature on metaontology, not only does not emphasize such differences, but also insinuates that they do not exist. The authors I have in mind (...) here are Eklund and Bennett. In the fourth section, I compare Carnap's radical dismissivism with Hirsch's moderate dismissivism. My second claim is stated in section five: that Carnap's radical dismissivism is more persuasive than Hirsch's moderate one. (shrink)

A zombie world is a possible world in which all the microphysical truths are identical to the truths in our world, but no one is phenomenally conscious. A zombie is an individual in a possible world whose microphysical truths are identical to the microphysical truths of an individual in our world, but who has none of the phenomenal conscious experiences of the individual in our world. An inverted is an individual in a possible world whose microphysical truths are not only (...) identical to the microphysical truths of an individual in our world, but who also has phenomenal conscious experiences. These experiences, however, are qualitatively different from the ones of the individual in our world. The first premise of Chalmers’ conceivability argument against materialism is that a zombie world, a zombie and an inverted are ideally conceivable. This paper rejects this premise in claiming that: given that current physics does not allow philosophers to establish a clear concept of the physical that could be opposed to something else non-physical, a zombie world, a zombie and an inverted are merely prima facie, but not ideally conceivable. This objection is called the Obscurity of the Physical Objection.Key-words: Zombies, qualia, conceivability, possibility, physics. (shrink)

Consider three widely shared claims that have not been discussed vis-à-vis one another. In his Proslogion, Saint Anselm argued that the claim “God exists” is true. If an intuition that a claim c is a useful a-priori justificatory resource, this can only be because such an intuition is a justification that c is true. And if an intuition that c is a justification that c is true, c can stand, not only for mathematical or logical claims, but also for controversial (...) philosophical ones, e.g., “God exists”. This essay addresses to while dialoguing with the literature on Anselm and intuition and articulating an alternative reading of the Proslogion. The alternative reading is that regardless of whether the Proslogion backs up or aims to back up the claim that “God exists” is true, it implicitly articulates the Meaning Argument whose conclusion is that all persons of faith are able to understand that the claim “God exists” is meaningful. This argument, it is argued, is evidence that an intuition that c may be a useful a-priori justificatory resource even if such intuition does not track truth, but merely meaning in being a justification for taking c to be meaningful. It is also supported that an intuition that “God exists” is not a justification that this claim is true. This is an indication that there may be reasons for thinking that the same applies to other controversial philosophical claims. (shrink)

"Databases containing the accumulated genomic data of the research community are growing exponentially. This book contains cutting-edge insights from scholars, bioethicists and legal practitioners who work at the ever-changing intersection of law and bioinformatics"--Page 4 of cover.

Raven10 years in Mexico. The mean IQs in relation to a British mean of 100 obtained from the 1979 British standardization sample and adjusted for the estimated subsequent increase were: 98·0 for whites, 94·3 for Mestizos and 83·3 for Native Mexican Indians.

O objetivo deste texto é analisar os argumentos de Jean-François Lyotard a respeito do filosofar enquanto transformação na obra intitulada Por que filosofar? Lyotard publicou esse livro em 1989, constituído por quatro conferências proferidas em 1964 intituladas i. Por que desejar?, ii. Filosofia e Origem; iii. Sobre a palavra filosófica e iv. Sobre filosofia e ação, durante a fase em que foi marxista crítico nos anos 60 e 70. Em 1986 Lyotard afirma que foi atacado injustamente por ter mudado sua (...) posição política a partir da publicação de 1971, a qual marca a ruptura em sua obra, intitulada Discurso, Figura, onde analisa o que é a figura e o que é o figural/figurativo. (shrink)

The aim of this article is to problematize, from a sociopolitical and psychoanalytic point of view, the current rise of the new rights, especially in Latin America. Although this extremist renaissance is loosely and indicatively referred to as fascism, we believe that, after careful analysis, today’s far-rights are not simple repetitions of the fascisms of the s. XX. It is about an unprecedented governmentality and ideology that, on the one hand, is not reduced to neoliberalism and, on the other hand, (...) surpasses the European-Anglo-Saxon alt-right and contemporary libertarianism. We give it the particular name of liber-fascism, to the extent that it brings a new mode of political subjectivation: the defender of himself. We divide the text into two sections. In the first, we discuss the sociopolitical particularities of liber-fascism: the emergence of a social ontology of the defender of himself that conceives of the capitalist market as an instance to be defended using false news, conspiracy theories and, of course, organized violence. In the second, we clarify the functioning of the liber-fascist unconscious by analyzing the peculiarity of its fantasy: it is an ideology that, in its relationship with others, uses violence no longer as a simple means, but as a vehicle for jouissance. (shrink)

Comenzamos este texto con una pregunta, por algo que podríamos llamar un signo propio de la época, a saber, la proliferación de aproximaciones espaciales a los más diversos problemas y desde las más diversas disciplinas. No podemos dejar de notar que eso, cuyos signos se dejan recoger a pesar de su dispersión, en algo que llamamos época, sobreviene después de un agotamiento de la radicalización del historicismo y de un pensamiento del tiempo.

Par de botas se titula la obra del pintor holandés Vincent Van Gogh. Es a partir del análisis de esta pintura que realiza el filósofo alemán Martin Heidegger en su obra El origen de la obra de arte, desde el cual se creará un rico debate, referido sobre todo a la procedencia y significado último de esta obra de Van Gogh. El presente ensayo procura aunar fenomenológicamente, al alero del pensamiento de Martin Heidegger, el conjunto de cuadros que pintó el (...) pintor holandés sobre el “modelo zapato”, bajo el “tema del andar”, entendido como una “errancia”, que en Van Gogh se torna en dramática búsqueda de pertenencia, pero sobre todo de condiciones para la subsistencia, tanto física como espiritual. Por lo tanto el zapato deviene en emblema, el vehículo con el cual desplazarse en las agrestes geografías de su vagabundear. Pair of Boots is the work titled by the Dutch painter Vincent Van Gogh. It is based on the analysis of this painting that the German philosopher Martin Heidegger makes in his book The Origin of the Work of Art, from which we create a rich debate, primarily concerned with the origin and ultimate meaning of Van Gogh´s work. This paper seeks to combine phenomenologically, the wing of thought of Martin Heidegger, the set of pictures he painted on the Dutch painter “shoe model” under the “theme of walking”, understood as a “wandering” in Van Gogh dramatic turns in search of belonging, but especially for subsistence conditions, both physical and spiritual. So the shoe becomes an emblem, the vehicle with which to travel in the rugged geography of his wandering. (shrink)

Para hacer justicia hay que saber la verdad. Existen al menos dos justicias, una humana, otra divina. Eventualmente la segunda precave los errores de la primera y enmienda lo obrado por la desmesura de los mortales, imponiendo su dominio, mandato y castigo. Este ensayo reflexiona respecto del tema de la verdad como aletheia, esto es, como desocultación y rememoración, en la obra Edipo rey de Sófocles. En este drama la justicia la impondrá Apolo y devendrá violenta, a causa de lamentables (...) “hechos de sangre” ocultados y olvidados. Desde el oráculo de Delfos, salpicando y chorreando sangre de los ojos del rey de Tebas, la verdad divina emergerá exigiendo venganza, sin compasión alguna para sus protagonistas. La verdad como aletheia no es solo poder, justicia y castigo por medio del logos -y aquí lo relevante-, también es grito, sangre y muerte, es tragedia. To do justice we must know the truth. There are at least two types of justice: human and divine. Eventually the second one prevents errors of the first and amends uncontrollable human actions, imposing its power, order and punishment. This essay reflects on the theme of truth as aletheia, that is, as disclosure and remembrance in Sophocles' King Oedipus. In this drama, Apollo’s justice prevails and turns violent, because of unfortunate “bloodshed” hidden and forgotten incidents. From the Delphi Oracle, the divine truth will emerge spilling blood from Thebas King’s eyes, demanding vengeance, without mercy for its players. The truth as aletheia is not only power, justice and punishment through the logos -this being what is relevant- but cry, blood and death, and tragedy. (shrink)

El objetivo de este estudio es presentar la apreciación de estudiantes y microempresarios, respecto de la aplicación de la metodología de aprendizaje-servicio. Se utilizó una encuesta de autoeficacia aplicada a estudiantes y una de satisfacción a microempresarios que recibieron la asesoría. Se pudo constatar que la experiencia de aprendizaje-servicio implementada, impactó positivamente en los estudiantes en su proceso de enseñanza aprendizaje, desarrollando habilidades profesionales y sociales. Los microempresarios destacaron que se cumplieron las expectativas propuestas, y entre los aspectos por mejorar (...) señalaron: el tiempo asignado, la organización, y el alcance de la asesoría, les habría gustado desarrollar algo con mayor impacto. (shrink)

In this introductory chapter, I not only present the essays that make up this volume but also I offer an extensive critical overview of moral skepticism with the hope that it will turn out to be useful particularly to the uninitiated reader. I first provide a taxonomy of varieties of moral skepticism, then discuss the main arguments advanced in their favor, and finally summarize the ten essays here collected, which deal with one or more of those skeptical stances and arguments.

This article investigates the relationship between emotional sharing and the extended mind thesis. We argue that shared emotions are socially extended emotions that involve a specific type of constitutive integration between the participating individuals’ emotional experiences. We start by distinguishing two claims, the Environmentally Extended Emotion Thesis and the Socially Extended Emotion Thesis. We then critically discuss some recent influential proposals about the nature of shared emotions. Finally, in Sect. 3, we motivate two conditions that an account of shared emotions (...) ought to accommodate: Reciprocal Other-awareness and Integration. Consideration of and discussion of relational accounts of joint attention lead us to the proposal that a construal of socially extended emotions in terms of a constitutive integration of the participating individuals’ experiences is more promising than proposals that simply appeal to various forms of social situatedness, embeddedness, or scaffolding. (shrink)

Será la guerra, justamente, el escenario propicio para el abuso de cadáveres con fines políticos, en el que confluyen dos elementos consustanciales al Mal. El primero apunta a la negación del Otro como ser humano y sujeto de derecho, lo cual habilita al agresor para proceder con crueldad sobre su víctima. El segundo remite a la gradual “espectacularización” del cadáver, cuyas imágenes develan el ensañamiento con el Otro. Del arte a las imágenes digitales, las escenografías del Mal se despliegan de (...) modo polisémico. El drama, por lo tanto, acontece en la puesta en escena del sufrimiento del otro, reside no solo en el rostro de dolor y el grito de muerte del derrotado -o en el placer, coraje o valentía de su verdugo-, sino también en un más allá, en el uso y abuso del cadáver enemigo para prolongar el daño y el dolor -directa o indirectamente- en el deudo y su comunidad. (shrink)

Se analiza la ética del discurso de Habermas para considerar dentro de la reflexión ética el cambio que la ciencia y la tecnología generan en la sociedad. La Diskursethik no considera la historicidad del ser humano y mantiene la posición kantiana que separa lo racional de lo fenoménico. Ante la negación para conceder un valor a la ciencia que no sea su sometimiento a los dictados de la razón teórica, se presentan los rasgos fundamentales de una ética dinámica que contemple (...) el futuro de la humanidad y la naturaleza como su terreno propio. The Diskursethik of Jürgen Habermas is analysed in order to consider, in the field of Ethical reflection, the change that Science and Technology drive into Society. It is pointed out that Diskursethik does not take into account the historicity of human being and suscribes a kantian position that separate rationality fromphenomenology. Facing Habermas's denial to recognize a value to science different from its submission to dictum of theoretical reason, this paper offers the main features of a dynamical ethics which sees the future of humanity and nature as its own object. (shrink)