Over the past decade or so within this journal, there have been critical debates concerning the role of mindfulness within education, the influence of neoliberalism on education in general and well-being interventions specifically, and the relevance of the philosophy of Martin Heidegger for critiquing modernity including the nature and purpose afforded education. In this article, we propose that these debates are sufficiently interrelated to develop a more unified argument. We will show how a Heideggerian perspective is conceptually rich, in both (...) its heritage, as it draws upon both East-Asian wisdom and western thinking, and its engagement, as it confronts the implications of what Heidegger called a ‘technical-era’, for offering such a unified critique. The focus of this critique is on instrumental forms of mindfulness (mindfulness ‘in’ education), which when framed by neoliberalism has rather narrow goals concerning individual well-being and performance. In contrast, more critical and integral forms of mindfulness (mindfulness ‘as’ education) offer the potential for more holistic and authentic learning. Throughout the article, we discuss how Heideggerian philosophy offers a number of useful concepts (e.g., enframing, Dasein, authenticity, meditative thinking), which are able to both critique the instrumentalisation of approaches like mindfulness by neoliberalism and speak to more holistic education oriented toward more authentic being in the world. (shrink)

This paper consists in the presentation of the first version of the Greek/Portuguese translation of Sextus Empiricus’ _Outlines of Pyrrhonism _1.220-235, passage where Sextus traces a comparison between the Pyrrhonism and the Academic philosophy.

Usualmente se tem tratado a interação entre ceticismo e cristianismo apoiando-se em textos restritos ao contexto da modernidade, e, consequentemente, ao que veio a ser denominado ‘fideísmo’, que consiste em levantar dúvidas céticas acerca de toda e qualquer doutrina ou argumentação racional, com vistas a demonstrar as contradições da razão e propor como alternativa um salto para a fé. Contudo, esse trabalho pretende fomentar a investigação da influência da abordagem e da dýnamis cética pirrônica antiga — portanto, não dubitativa, mas (...) investigativa, aporética e suspensiva — sobre obras de importantes pensadores do cristianismo antigo, quais sejam: ‘ Refutação de todas as heresias ’, de Hipólito de Roma, e ‘ Preparação para o evangelho ’, de Eusébio de Cesareia. (shrink)

Tradução do quinto livro, passos 36-57 de Vidas, de Diógenes Laércio, tratando da vida de Teofrasto.

Translation of Diogenes Laërtius’ _Lives, _book 5, steps 36-57, dealing with the life of Theophrastus.

This paper aims to consider the specific excerpts in which Plato’s Timaeus was interpreted by the philosopher and Kabbalist Judah Abravanel, also known as Leo the Hebrew in his major work, the Dialogues of Love. From his experience of solitude lived while in exile in Italy, the Portuguese Jew composes a work written in a structure of double meanings, esoteric and exoteric, through which he interacts with the Neoplatonic Renaissance community of his time while communicating with the Kabbalistic tradition from (...) which he descended as a Sephardic. Interpreting Timaeus in the light of his ancestral cosmogony, Leo the Hebrew wants to prove that Plato was initiated into the teachings of Moses and, therefore, must be included as a Kabbalist. (shrink)

Although the implementation of mindfulness-based interventions in educational contexts appear to have demonstrated some benefits for students and teachers in research studies conducted over the last two decades, there are also those who criticize MBI’s for their instrumental focus. Exploring this debate, this article offers a case for the implementation of a more holistic and integral approach to mindfulness in educational settings. It will draw upon the philosophical legacy of Martin Heidegger and other critical theorists, who contest the dominant framing (...) of neoliberalism and encourage engagement with more systemic perspectives. During this exploration, we examine two polemics: whether mindfulness should be implemented technically or holistically and, whether the focus should be individual and/or collective. The article concludes that although mindfulness may be an efficient ‘self-technology’ to improve certain aspects of individual well-being, it is necessary to challenge this perspective as it promotes a type of ‘iatrogenic effect’. Specifically, it is argued that systemic failure is reframed as individual fallibility via a simplistic focus on well-being that may contradictorily foster appeasement to exploitative conditions. As an alternative, we offer a more integrative version, drawing in particular on the work of Ken Wilber, which proposes systemic as well as individual transformation. (shrink)

RESUMO: Tradução dos passos 2.7.5A- 2.7.5B da Epitome de Etica Estoica, do filósofo estoico e doxógrafo alexandrino Ário Dídimo. Não há traduções em língua moderna das obras completas de Ário Dídimo. Assim, para esta tradução, usamos a fixação da exposição sobre a ética estoica presente em Estobeu, realizada por Pomeroy. A seção que traduzimos versa sobre o conceito estoico de excelência, explicando o que ela é, quais as virtudes que dela participam, e como. Por antítese, Ário Dídimo também elucida o (...) conceito estoico de vício, o que ele é e qual a sua taxonomia. ABSTRACT: Translation of 2.7.5A- 2.7.5B of the Epitome of Stoic Ethics by the Stoic philosopher and Alexandrian doxographer Arius Didymus. There are no translations of Arius Didymus' complete works into modern languages. Thus for this translation we utilized Pomeroy's fixation of the exposition of Stoic ethics found in Stobaeus' Florilegium. Parts 2.7.5A- 2.7.5B deal with the Stoic concept of excellence, explaining what excellence is, what virtues participate in it, and how. Arius Didymus also explains the Stoic concept of vice, what it is, and its taxonomy. (shrink)

En Ciencia de la lógica, Hegel finaliza la lógica objetiva con un largo estudio de las categorías modales (realidad, necesidad y posibilidad). Nuestra propuesta es que tal estudio hay que entenderlo en confrontación directa con la situación dejada por Kant en los principios del entendimiento puro de KrV. Para defender tal tesis expondremos, en primer lugar, la exposición kantiana del problema; en segundo lugar, el desarrollo de la lógica de la esencia dentro de la obra; y, por último, la nueva (...) interpretación que propone Hegel de las categorías modales. (shrink)

Neste trabalho, pretendemos avaliar criticamente algumas das teses de John McDowellsobre a natureza da virtude, tal como expostas em seu artigo “Virtue and Reason” e, ao fazê-lo,expor algumas de suas limitações. Mais especificamente, tratarei o que vejo como problemas emsua apresentação da virtude como uma forma de conhecimento, e sua proposta – corporificada natese da unidade das virtudes – de que as virtudes comumente reconhecidas deveriam ser vistascomo manifestações parciais da virtude enquanto tal. Também enfocarei a assertiva de McDowellde que (...) o conhecimento que constitui a virtude não pode ser visto como tendo um conteúdoproposicional que se preste a uma codificação em princípios de conduta – a tese de nãocodificabilidade– e a relação da postura pessoal de McDowell com a empreitada mais ampla daética de virtudes. (shrink)

ResumenLa investigación social cualitativa ha prescindido de la utilización de referentes empíricos accesibles y compartidos a partir de los cuales acordar la producción y el análisis del habla. A partir de este criticable déficit, lo que hace este trabajo es analizar el problema del habla utilizada como material empírico para observación desde el punto de vista de la labor científica. Con esta finalidad se argumenta la importancia de la comunicabilidad de las observaciones producidas y de su análisis a partir de (...) los problemas que plantea la función deíctica del habla observada en la investigación. La conclusión del trabajo plantea la necesidad acordar e introducir un referente objetual en la situación de observación experimental con el fin de garantizar la comunicabilidad de las acciones investigadoras, así como la recepción y circulación del habla observada entre las distintas comunidades de hablantes y sistemas discursivos.Palabras clave: discurso social; validez; investigación cualitativa; función deíctica; comunicación. (shrink)

In a seminal work, Tversky and Kahneman showed that in some contexts people tend to believe that a conjunction of events (e.g., Linda is a bank teller and is active in the feminist movement) is more likely to occur than one of the conjuncts (e.g., Linda is a bank teller). This belief violates the conjunction rule in probability theory. Tversky and Kahneman called this phenomenon the “conjunction fallacy”. Since the discovery of the phenomenon in 1983, researchers in psychology and philosophy (...) have engaged in important controversies around the conjunction fallacy. The goal of this paper is to explore the most important of these controversies, namely, the controversy about the nature of the conjunction fallacy. Is the conjunction fallacy mainly due to a misunderstanding of the problem by participants (misunderstanding hypothesis) or is it mainly due to a genuine reasoning bias (reasoning bias hypothesis)? A substantial portion of research on the topic has been directed to test the misunderstanding hypothesis. I review this literature and argue that a stronger case can be made against the misunderstanding hypothesis. Thus, I indirectly provide support for the reasoning bias hypothesis. (shrink)

_ Source: _Volume 48, Issue 1, pp 1 - 28 This paper is an attempt to think through Derrida’s newly discovered _Geschlecht III_, the third and missing installment of Derrida’s four part series on Heidegger and _Geschlecht_. I argue that Derrida’s reading of Heidegger in _Geschlecht III_ needs to be situated within the philosophico-political context of Derrida’s 1984–85 seminar—given under the general title _Philosophical Nationality and Nationalism_—from which _Geschlecht III_ is extracted. In the first part of the paper, I reconstruct (...) Derrida’s general problematic of national-humanism as he lays it out in the opening sessions of the seminar, before arriving at his reading of Heidegger, who will be part of “a sequence of German national-philosophism,” as Derrida calls it. In the second part, the paper turns explicitly to _Geschlecht III_ where, as I show, Derrida’s thoroughgoing denunciation of a national-humanism in Heidegger becomes all the more telling when seen through the theoretical matrix of the seminar. (shrink)

This paper tracks Derrida’s allusion to the “phoenix motif” in the recently published Life Death seminar, showing how it foreshadows and overlaps with the political problematic of “national humanism” made explicit in Geschlecht III. I argue that, be it in Hegel, Fichte, Nietzsche, or Heidegger, biological life is always in the service of a spiritual life that finds its breath in a certain reappropriation of the German idiom. Following Derrida, I argue that this “philosophy-of-life German” (cet allemand philosophe de la (...) vie) introduces a sinister equivocality between these thinkers and National Socialism, and this in spite of all their prudence to shield their discourses from such a co-option. (shrink)

This paper tracks Derrida’s allusion to the “phoenix motif” in the recently published Life Death seminar, showing how it foreshadows and overlaps with the political problematic of “national humanism” made explicit in Geschlecht III. I argue that, be it in Hegel, Fichte, Nietzsche, or Heidegger, biological life is always in the service of a spiritual life that finds its breath in a certain reappropriation of the German idiom. Following Derrida, I argue that this “philosophy-of-life German” introduces a sinister equivocality between (...) these thinkers and National Socialism, and this in spite of all their prudence to shield their discourses from such a co-option. (shrink)

Within the banking community, the argument about sustainability and profitability tends to be inversely related. Our research suggests this does not need to be strictly the case. We present a credit score system based on sustainability issues, which is used as criteria to improve financial institutions’ lending policies. The Sustainability Credit Score System is based on the analytic hierarchy process methodology. Its first implementation is on the agricultural industry in Brazil. Three different firm development paths are identified: business as usual, (...) sustainable business, and future sustainable business. The following six dimensions are present in the SCSS: economic growth, environmental protection, social progress, socio-economic development, eco-efficiency, and socio-environmental development. The results suggest that sustainability is not inversely related to profit either from a short- or long-term perspective. The SCSS is related to the Equator Principles, but its application is not driven to project financing. It also deals with short- and long-term risks and opportunities, instead of short-term sustainability impacts. (shrink)

This article attempts to read the very concept of reading as articulated and problematized by Derrida’s newly discovered Geschlecht III. I argue that Derrida enacts a reading of Heidegger in Geschlecht III in ways that help us understand the strong sense Derrida gives this word. In the article’s first part, I dwell on Derrida’s—and Heidegger’s—methodological precautions that problematize the traditional concept of reading so as to open the way for a reading of Heidegger that does not bank on the metaphysical (...) presuppositions the very same Heidegger warns us against time and again. In the second part, I turn to Derrida’s topotypological examples that show us what traditional methodology problematically presupposes when “reading” Heidegger. The article ends by turning to the Derridean notion of “overprinting”—and the uncanny effects of doubling it implies—as a way to think about what it means to read and countersign Heidegger’s text. (shrink)

This article attempts to read the very concept of reading as articulated and problematized by Derrida’s newly discovered Geschlecht III. I argue that Derrida enacts a reading of Heidegger in Geschlecht III in ways that help us understand the strong sense Derrida gives this word. In the article’s first part, I dwell on Derrida’s—and Heidegger’s—(quasi)methodological precautions that problematize the traditional concept of reading so as to open the way for a reading of Heidegger that does not bank on the metaphysical (...) presuppositions the very same Heidegger warns us against time and again. In the second part, I turn to Derrida’s topotypological examples that show us what traditional methodology problematically presupposes when “reading” Heidegger. The article ends by turning to the Derridean notion of “overprinting”—and the uncanny effects of doubling it implies—as a way to think about what it means to read and countersign Heidegger’s text. (shrink)

Uma exegese filosófica da problemática do niilismo na obra de Cioran, partindo de uma análise lexicográfica dos usos discursivos deste conceito, mas sem se limitar a ele (que está longe de ter um estatuto privilegiado no discurso cioraniano). Levando em conta a reviravolta que marca uma cisão no âmago da obra de Cioran, na transição entre seus escritos romenos e franceses, e combinando à lexicografia um procedimento propriamente hermenêutico do tema do niilismo, conclui-se com uma reflexão sobre o nexo entre (...) niilismo e humor na obra francesa de Cioran, notadamente em Silogismos da amargura (1952), em contraste com o niilismo da “seriedade infinita” (sinônimo de desespero) que caracteriza a sua obra romena. (shrink)

Women oppression is a universal reality. She is a victim, the exploited, the dominated and the other. As a postcolonial thinker, I argue that Filipino women have been victims of the movement of social dialectics. As Philippine society evolved and developed, she had been a victim not only of male domination but also of political economy. This research shows how female subordination and male domination emerged in the Philippines. As such, it contends that there is a blurring identity of Filipino (...) women -that is, Filipino women as situated in the neocolonial period - are victims of political economy and male domination. (shrink)

En las dos entregas anteriores abordamos el inicio de la evolución del pensamiento matemático, desde el uso de herramientas matemáticas para problemas de cálculo concreto en la antigua Babilonia, pasando por el inicio de las matemáticas abstractas, las demostraciones y el nacimiento de la “geometría por la geometría” desde la visión religioso-filosófica de Platón y los pitagóricos, hasta la síntesis de ambas visiones en las matemáticas de la India, China y el mundo árabe, que fue la puerta de entrada de (...) las matemáticas a Europa, alrededor del siglo XV. (shrink)

A critical analysis of Kelsen’s theory leads to a broad concept of custom, which covers diverse types of customary norms, where the always required conviction of legal bindingness depends on different types of factual and normative reasons. In it we should include a strict concept of custom or legal usage, derogating custom, custom of general international law, custom that establishes an unwritten constitution, custom that establishes a new written constitution, judicial custom which creates a rule of precedent and custom newly (...) expressed in the judicial application of customary rules. The basic norm could be formulated as a constitutive norm: ‘If the norms created through the first historical constitution are effective, then the first historical constitution are valid.’ It is thus a customary constitutive rule that recognizes the first historical constitution as valid law. Norms which establish sources of law are constitutive rules, they can be customary norms or legislated norms, but if they are legislated, they have their validity recognized by, directly or indirectly, a constitutive customary norm. By using a broad concept of custom as a conventional practice, Hart implies that general recognition of a customary rule, together with the practice that accompanies it, are sufficient conditions of validity. A doctrine of recognition that is arrived at by means of criticism and a rational reconstruction of the doctrines of Kelsen and Hart regains the essential theses of the traditional recognition theory of Bierling and Engisch. (shrink)

A critical analysis of Kelsen’s theory leads to a broad concept of custom, which covers diverse types of customary norms, where the always required conviction of legal bindingness depends on different types of factual and normative reasons. In it we should include a strict concept of custom or legal usage, derogating custom, custom of general international law, custom that establishes an unwritten constitution, custom that establishes a new written constitution, judicial custom which creates a rule of precedent and custom newly (...) expressed in the judicial application of customary rules. The basic norm could be formulated as a constitutive norm: ‘If the norms created through the first historical constitution are effective, then the first historical constitution are valid.’ It is thus a customary constitutive rule that recognizes the first historical constitution as valid law. Norms which establish sources of law are constitutive rules, they can be customary norms or legislated norms, but if they are legislated, they have their validity recognized by, directly or indirectly, a constitutive customary norm. By using a broad concept of custom as a conventional practice, Hart implies that general recognition of a customary rule, together with the practice that accompanies it, are sufficient conditions of validity. A doctrine of recognition that is arrived at by means of criticism and a rational reconstruction of the doctrines of Kelsen and Hart regains the essential theses of the traditional recognition theory of Bierling and Engisch. (shrink)

Depuis le début des années 1990 un groupe de chercheurs catalans, réunis autour de Cristina Borderías dans le groupe « Treball, Institucions i Gènere » (TIG) de l’université de Barcelone, a profondément renouvelé les approches de l’histoire du travail en Espagne en y intégrant l’approche de genre sans pour autant renoncer aux acquis de l’héritage historiographique marxiste. Ce livre, quatrième d’une collection qui rend compte des recherches du collectif, est un exemple particulièrement intére...

El artículo examina dos concepciones de la imagen de la filosofía clásica, para ensayar una relectura de la aparición digital o “imagen-pixel”. De Platón se considera la idea de imagen como symploké de ser y no ser: la imagen, como una piel diáfana que acompaña a las cosas, se desprende, cual fina película, de las cosas mismas y puede ser inscrita sobre una superficie. De Aristóteles se examina el concepto de lo diáfano, una potencia común a todos los cuerpos, la (...) que opera como instancia intermediaria para la emergencia de lo visible. Ambas concepciones ayudan a comprender la radicalidad de la imagen digital, entendida como una modalidad inmanente del ‘aparecer’ que no se inscribe sobre ninguna superficie ni medio, llevándonos a pensar en la figura de un nuevo diáfano hipermedial. This article examines two conceptions around the image of classical philosophy, in order to rehearse a re-reading of the digital appearance or “image-pixel”. From Plato, we consider the idea of the image as symploke of being and not being: the image, as a translucent skin that accompanies all things, comes off, like a fine film, from those same things, and can be inscribed on a surface. From Aristotle, the concept of the diaphanous is examined, a common potency to everything, which operates as an intermediary instance for the emergence of the visible things. Both concepts help to understand the radical nature of the digital image, understood as an immanent modality of the ‘appearance’ that is not inscribed on any surface or support, leading us to think of the figure of a hyper-medial new diaphaneity. (shrink)

This paper elaborates on the link between different types and degrees of experience that can be gone through within a form of life or collectivity—the so-called levels of immersion—and the development of distinct types of tacit knowledge and expertise. The framework is then probed empirically and theoretically. In the first case, its ‘predictions’ are compared with the accounts of novices who have gone through different ‘learning opportunities’ during a pre-operational training programme for running a huge nickel industrial plant in Brazil. (...) These are also analysed vis-à-vis the experience of an expert who has designed and experienced the outcomes of two pre-operational training sessions in the nickel industry before developing and managing the one discussed here. Theoretically, the framework is used to pinpoint exactly what interactional experts who have developed their expertise through linguistic socialisation alone are able to do as well as to analyse the case of technical connoisseurs. The results indicate that the proposed framework is useful. It supports the design and improvement of training programmes for the development of tacit knowledge while at the same time bringing about a refined analysis of claims concerning the abilities of types of experts and expertise. (shrink)

How can we identify and estimate workers’ tacit knowledge? How can we design a personnel mix aimed at improving and speeding up its transfer and development? How is it possible to implement tacit knowledge sustainable projects in remote areas? In order to answer these questions, it is necessary to distinguish between types of tacit knowledge, to establish what they allow for and to consider their sources. It is also essential to find a way of managing the tacit knowledge ‘stock’ and (...) distribution within the workforce. In short, a conceptual framework is needed to manage tacit knowledge. Based on previous works and 2 years of action research, this paper introduces such a framework and describes its partial application to support the pre-operational training and hiring in a large industrial plant in Brazil. Two contributions emerge from the research. First, the concept of ‘levels of similarity’ is introduced as a means to qualify the experience of workers and estimate the associated tacit knowledge. Second, the capability of carrying out three types of judgement properly and speedily is put forward as being a core ability of those who possess what has been called ‘collective tacit knowledge’ (Collins in Organ Stud 28(2):257–262, 2007). In practical terms, the results indicate the opportunity for companies to capitalize on the experience and tacit knowledge of their workers in a systematic way and with due recognition. Ultimately, positive impacts are expected in their absorptive capacity as well as in their management and human resources systems, accident prevention, productivity and the development of sustainable projects in remote areas. (shrink)