Este artículo reseña: Kevin Fredy HINTERBERGER, Regularisations of Irregularly Staying Migrants in the EU.A comparative Legal Analysis of Austria, Germany and Spain, Hart Publishing/Nomos, Baden-Baden (Germany), 2023, 398 pp.

Este artículo reseña: Félix Vacas Fernández, El estatuto jurídico internacional de las víctimas de crímenes internacionales. Derechos de las víctimas, justicia de transición y Corte Penal Internacional, Tirant Lo Blanch, Valencia, 2023.283 pp.

By a theorem of R. Kaye, J. Paris and C. Dimitracopoulos, the class of the Πn+1-sentences true in the standard model is the only consistent Πn+1-theory which extends the scheme of induction for parameter free Πn+1-formulas. Motivated by this result, we present a systematic study of extensions of bounded quantifier complexity of fragments of first-order Peano Arithmetic. Here, we improve that result and show that this property describes a general phenomenon valid for parameter free schemes. As a consequence, we obtain (...) results on the quantifier complexity, finite axiomatizability and relative strength of schemes for Δn+1-formulas. (shrink)

Let T be a second-order arithmetical theory, Λ a well-order, λ < Λ and X ⊆ ℕ. We use $[\lambda |X]_T^{\rm{\Lambda }}\varphi$ as a formalization of “φ is provable from T and an oracle for the set X, using ω-rules of nesting depth at most λ”.For a set of formulas Γ, define predicative oracle reflection for T over Γ ) to be the schema that asserts that, if X ⊆ ℕ, Λ is a well-order and φ ∈ Γ, then$$\forall \,\lambda (...) < {\rm{\Lambda }}\,.$$In particular, define predicative oracle consistency ) as Pred–O–RFN{0=1}.Our main result is as follows. Let ATR0 be the second-order theory of Arithmetical Transfinite Recursion, ${\rm{RCA}}_0^{\rm{*}}$ be Weakened Recursive Comprehension and ACA be Arithmetical Comprehension with Full Induction. Then,$${\rm{ATR}}_0 \equiv {\rm{RCA}}_0^{\rm{*}} + {\rm{Pred - O - Cons\ }}\left \equiv {\rm{RCA}}_0^{\rm{*}} + \,{\rm{Pred - O - Cons\ }}\left \equiv {\rm{RCA}}_0^{\rm{*}} + \,{\rm{Pred - O - RFN}}\,_{{\bf{\Pi }}_2^1 } \left.$$We may even replace ${\rm{RCA}}_0^{\rm{*}}$ by the weaker ECA0, the second-order analogue of Elementary Arithmetic.Thus we characterize ATR0, a theory often considered to embody Predicative Reductionism, in terms of strong reflection and consistency principles. (shrink)

A well known theorem proved by J. Paris and H. Friedman states that BΣn +1 is a Πn +2-conservative extension of IΣn . In this paper, as a continuation of our previous work on collection schemes for Δn +1-formulas , we study a general version of this theorem and characterize theories T such that T + BΣn +1 is a Πn +2-conservative extension of T . We prove that this conservativeness property is equivalent to a model-theoretic property relating Πn-envelopes and (...) Πn-indicators for T . The analysis of Σn +1-collection we develop here is also applied to Σn +1-induction using Parsons' conservativeness theorem instead of Friedman-Paris' theorem.As a corollary, our work provides new model-theoretic proofs of two theorems of R. Kaye, J. Paris and C. Dimitracopoulos : BΣn +1 and IΣn +1 are Σn +3-conservative extensions of their parameter free versions, BΣ–n +1 and IΣ–n +1. (shrink)

We study the quantifier complexity and the relative strength of some fragments of arithmetic axiomatized by induction and minimization schemes for Δn+1 formulas.

We study the quantifier complexity and the relative strength of some fragments of arithmetic axiomatized by induction and minimization schemes for Δn+1 formulas.

The health crisis caused by COVID-19 has resulted in the physical and emotional deterioration of health personnel, especially nurses, whose emotional state is affected by the high risk of contagion, the high demands of health services, and the exhausting working hours. The objective of this research was to determine the relationship between fear, anxiety, and fatigue of nurses caring for patients with COVID-19 in a second level public hospital in Peru. This study presents a quantitative approach and correlational level, cross-sectional, (...) and non-experimental design. The sample consisted of 145 nurses who attended patients with COVID-19 in health care areas. The results show a significant relationship between fear of contagion and physical-cognitive fatigue and a significant relationship between generalized anxiety and physical-cognitive fatigue. It is concluded that in this context, both fear of contagion and generalized anxiety are related to physical-cognitive fatigue. (shrink)

Joaquín Fernández de Lizardi es, sin duda, el mejor ejemplo que podemos encontrar de la figura del intelectual-escritor en la Nueva España del S. XVIII. Mediante el análisis de su novela Noches tristes y día alegre, rastrearemos la influencia de la novela ilustrada europea, así como los ecos de la obra Noches lúgubres de José Cadalso. Por último, analizaremos algunas de las principales ideas filosóficas de la época que propiciaron la independencia de México y que aparecen en la obra (...) de Fernández de Lizardi. (shrink)

In this paper we study the connection between the use of evaluative language and the building of both personal and social identities, from the perspective of Dynamical System Theory. We primarily discuss two issues: 1) The use of evaluation ) as a means to the construction of both individual and group identities, thus exploring how the connection between linguistic choices and social identities is shaped by interactional needs for stancetaking. In order to illustrate this connection, we examine examples of the (...) use of evaluative language in a web social network, and we analyze some of the discourse elements showing ways of positioning that act as catalysts for the emergence of a multifactorial dynamic system of identities. 2) The consideration of Dynamical System Theory as a theoretical framework for the modeling of language and identity. Although originally a mathematical theory, DST has been adopted by cognitive science as a valid framework for the study of cognitive phenomena, on the grounds that natural cognition is a dynamical phenomenon. Within the realm of linguistics and pragmatics, this study is to a certain degree in line with some recent studies such as Gibbs, Geeraerts, Kristiansen and Peirsman, or Moreno Fernández. Thus, we herein focus on how linguistic evaluation intervenes in the intricate dynamical system of identity, and even though we do not engage in complex mathematical disquisition, we argue that the idea and philosophical foundation underlying DST can lead us towards the ‘integration’ of the complex equation of identity construction, and that consequently the field has great potential for further research. (shrink)

In this paper we study the connection between the use of evaluative language and the building of both personal and social identities, from the perspective of Dynamical System Theory . We primarily discuss two issues: 1) The use of evaluation (in the sense given to the term by Alba-Juez and Thompson (forthcoming)) as a means to the construction of both individual and group identities, thus exploring how the connection between linguistic choices and social identities is shaped by interactional needs for (...) stancetaking. In order to illustrate this connection, we examine examples of the use of evaluative language in a web social network, and we analyze some of the discourse elements showing ways of positioning that act as catalysts for the emergence of a multifactorial dynamic system of identities. 2) The consideration of Dynamical System Theory (DST) as a theoretical framework for the modeling of language and identity. Although originally a mathematical theory, DST has been adopted by cognitive science as a valid framework for the study of cognitive phenomena, on the grounds that natural cognition is a dynamical phenomenon. Within the realm of (socio) linguistics and pragmatics, this study is to a certain degree in line with some recent studies such as Gibbs (2010), Geeraerts, Kristiansen and Peirsman (2010), or Moreno Fernández (2012). Thus, we herein focus on how linguistic evaluation intervenes in the intricate dynamical system of identity, and even though we do not engage in complex mathematical disquisition, we argue that the idea and philosophical foundation underlying DST can lead us towards the ‘integration’ of the complex equation of identity construction, and that consequently the field has great potential for further research. (shrink)

In this paper we study the connection between the use of evaluative language and the building of both personal and social identities, from the perspective of Dynamical System Theory. We primarily discuss two issues: 1) The use of evaluation ) as a means to the construction of both individual and group identities, thus exploring how the connection between linguistic choices and social identities is shaped by interactional needs for stancetaking. In order to illustrate this connection, we examine examples of the (...) use of evaluative language in a web social network, and we analyze some of the discourse elements showing ways of positioning that act as catalysts for the emergence of a multifactorial dynamic system of identities. 2) The consideration of Dynamical System Theory as a theoretical framework for the modeling of language and identity. Although originally a mathematical theory, DST has been adopted by cognitive science as a valid framework for the study of cognitive phenomena, on the grounds that natural cognition is a dynamical phenomenon. Within the realm of linguistics and pragmatics, this study is to a certain degree in line with some recent studies such as Gibbs, Geeraerts, Kristiansen and Peirsman, or Moreno Fernández. Thus, we herein focus on how linguistic evaluation intervenes in the intricate dynamical system of identity, and even though we do not engage in complex mathematical disquisition, we argue that the idea and philosophical foundation underlying DST can lead us towards the ‘integration’ of the complex equation of identity construction, and that consequently the field has great potential for further research. (shrink)

Our memories elicit, in us, both beliefs about what the external world was like in the past, and beliefs about what our own past experience of it was like in the past. What explains the power of memories to do that? I tackle this question by offering an account of the content of our memories. According to this account, our memories are ‘token-reflexives’, in that they represent their own causal origin. My main contention will be that our memories are able (...) to provide us with evidence for the two types of beliefs due to the self-referential nature of their content. First, I will put forward a series of thought-experiments intended to raise several intuitions about the veridicality of memories. Next, I will introduce the view that memories are token-reflexives, and I will motivate it by pointing out that the view accommodates the relevant intuitions. And, then, I will return to the two types of beliefs prompted by our memories, and argue that conceiving memories as token-reflexives allows us to explain why memory has the power to elicit the two types of beliefs in us. (shrink)

In contemporary discourse, inclusion has evolved into a core value, with inclusive societies being lauded as progressive and inherently positive. Conversely, exclusion and excluding practices are typically deemed undesirable. However, this paper questions the prevailing assumption that inclusion is always synonymous with societal progress. Could it be that exclusion, in certain contexts, serves as a more effective tool for advancing societal development? Is there a more intricate interconnection between these phenomena than conventionally acknowledged? This paper advocates moving beyond a simplistic (...) inclusion/exclusion dichotomy and puts forth two theses. First, it posits that exclusion can, at times, be a superior metric for gauging progress. Second, it contends that inclusion and exclusion are thoroughly entwined, challenging the notion of a clear demarcation between them. The underlying premise is that, much like inclusion, there can be meaningful value associated with exclusion. Furthermore, applying a rigid inclusion/exclusion dichotomy oversimplifies the discourse on societal progress, providing an artificial representation of what constitutes advancement. Such oversimplification hampers both contemporary research in the humanities and broader political discourse. The primary objective of this paper is to introduce a fresh perspective to the discourse surrounding societal progress. By challenging the fundamental conceptual framework, it seeks to add nuance to the ongoing debate, fostering a more comprehensive understanding of the complexities inherent in measuring progress within society. (shrink)

This paper discusses the pluralist theory of reparations for historical injustice offered by Daniel Butt (Ethical Theory and Moral Practice 24(5):1161–75, 2021). Butt attempts to vindicate purely past-regarding corrective duties in response to Alasia Nuti’s historical-structural model of reparations. I agree with Butt that reparative justice requires both past-regarding and future-looking structural duties. And I agree with him that Nuti’s model leaves out purely past-regarding duties. I argue, however, that Butt does not offer a genuinely pluralist account. I present minimal (...) necessary conditions for past-regarding (corrective) justice and demonstrate that the past-regarding duties Butt advocates do not meet these conditions. The past-regarding duties Butt offers collapse into the kinds of distributive (structural) duties from which he attempts to separate them. Yet, I suggest these shortcomings are instructive and sketch a path forward for a genuinely pluralist account of reparations. A genuinely pluralist account must follow this path in order to vindicate the intuitions that motivate both past-regarding duties and the structural injustice model. (shrink)

You think you're human. But what does that mean? How can humanity be defined? Felipe Fernandez-Armesto takes us on an enlightening and provocative journey through the history of humankind to reveal the challenges to our most fundamental belief - that we are, and have always been, human. Fernandez-Armesto investigates advances in artificial intelligence and genetics, and asks what these mean for the future of human values, human rights, and the defence of human dignity. The book illustrates how our concept of (...) humankind has changed over time and how our current understanding of this has been shaken by new challenges from science and philosophy. (shrink)

This chapter provides an overview of how existential phenomenology has influenced qualitative research methods across a range of disciplines across the social, health, educational, and psychological sciences. It focuses specifically on how the concepts of “existential structures,” or “existentials”—such as selfhood, temporality, spatiality, affectivity, and embodiment—have been used in qualitative research. After providing a brief introduction to what qualitative research is and why philosophers should be interested in it, the chapter provides clear, straightforward examples of how qualitative researchers have used (...) existentials to analyze qualitative data and design qualitative studies. The chapter is intended to introduce philosophers to existential approaches to phenomenological qualitative research, with the aim of facilitating interdisciplinary dialogue and collaboration. (shrink)

When it comes to communication of pain, Anna Wierzbicka (2012) takes issue with the scientific definition of pain and turns to natural semantic metalanguage (NSM). However, “pain” is not one of the 64 semantic primes in NSM, and therefore Wierzbicka suggests words such as “body,” “bad,” and “don’t want.” This blurs the boundaries between pain and other aversive sensations and it also challenges certain clinical features of the pain experience.

Memories are mental states with a number of interesting features. One of those features seems to be their having an intentional object. After all, we commonly say that memories are about things, and that a subject represents the world in a certain way by virtue of remembering something. It is unclear, however, what sorts of entities constitute the intentional objects of memory. In particular, it is not clear whether those are mind-independent entities in the world or whether they are mental (...) entities of some kind. The purpose of this chapter is to map the different positions on this issue, and to highlight the virtues and difficulties for each of the options. In Section 2, I will specify the question of what the intentional objects of memory are by clarifying the relevant notions of memory and intentional object. In Section 3, I will motivate the significance of identifying the intentional objects of memory by exploring the relations between, on the one hand, the intentionality of memory and, on the other hand, the phenomenology and the epistemology of memory. In Section 4, I will consider two natural candidates for being the intentional objects of memory, namely, worldly entities and mental entities, and I will raise some concerns for each of the two candidates. A promising alternative will emerge, in Section 5, as preserving the virtues of the two original candidates while avoiding their difficulties. The alternative will concern a certain combination of worldly and mental entities; a combination that involves both causal and truth-making relations. I will conclude by sketching how the alternative candidate can shed some light on the phenomenological and epistemological issues raised in the third section. (shrink)

The aim of the article is to introduce a new concept of “pain-related bodily doubt,” which complements current concepts currently in use, such as pain-related fear, pain catastrophizing, and pain self-efficacy. This new concept, adapted from recent philosophical work on illness experience, has the potential to positively contribute to pain research and clinical practice by providing a vocabulary for clinicians and patients to discuss implicit or tacit dimensions of pain-related experiences.

This is an important work of scholarship with regard to Machiavelli and the development of political thought in England. It charts the reactions of successive English thinkers to Machiavelli’s challenge, and the different aspects of Machiavelli’s thought which were perceived in the changing context of English history. There is the Machiavelli of Catholic and Protestant reformers, the Machiavelli of Raleigh and Bacon, of the royalist Clarendon and the republican Harrington. Through their eyes the reader can see the gradual process whereby (...) the atheistical monster repudiated by the subjects of Henry VIII was quietly absorbed by the politically sophisticated subjects of William III. (shrink)

Fernandez examines the lives and ideas of sociologists who shaped the main contours of the discipline. Weber, Marx, Durkheim, and Simmel fashioned the early ideas and approaches of sociology, and their ideas are still central to the discipline. Veblen, Mead, Goffman, and Berger added crucial conceptual approaches; they also serve to underscore the length and breadth of Sociology as a science.

In the current context of widespread environmental collapse, ecological grief—the sense of loss that arises from experiencing environmental destruction—has become a burgeoning topic of inquiry across psychology, geography, and anthropology. The central challenge in the study of ecological grief is that its theoretical foundations remain underdeveloped. Recent discussions in philosophy of emotions elucidate that a central element in this theoretical challenge is determining what the object of ecological grief is. In turn, our understanding of the object of ecological grief goes (...) hand in hand with our understanding of the nature of ecological grief. This paper develops a phenomenological analysis of cross‐cultural subjective reports that identifies crucial themes in the experience of ecological grief. This phenomenological analysis reveals the object of ecological grief as the loss of the life possibilities that are sustained by dwelling. The resulting view is that ecological grief corresponds to a crisis in dwelling—a disturbance in the very way we inhabit our home environment. (shrink)

En el Nuevo Testamento griego, el término "kalós" (hermoso, bello) aparece 99 veces y el término "agathós" (bueno), 104. Casi con la misma frecuencia. Se ha traducido y se traduce "kalós" por bueno, lo cual no es exacto. Parece importante retener que Cristo hubiera utilizado tantas veces el concepto de belleza o hermosura, y que invitara al hombre a hacer obras hermosas, a realizar la belleza en su vida. Por eso, según el título de este libro (de 285 págs.), se (...) trata de la belleza no solo que corresponde a la persona de Cristo, sino también la que él comunica a las demás personas, la que se refiere a nosotros por ser obras suyas. Jesús habla de obras "kalá" (hermosas), de frutos "kaloùs" (hermosos) o de corazón "kalê kaì agathê" (hermoso y bueno). La Antigüedad griega también hablaba del hombre "kalòkagathós". Es verdad que todo lo bello es bueno, y viceversa, pero hay que matizar. El propio Jesús se autodenomina "kalós", hermoso, al hablar de sí mismo en el Evangelio diciendo que es el pastor bello. Una palabra clave del presente libro es “razonar”. Los Evangelios son muy escuetos, dicen solo lo imprescindible, fueron vertidos además en otro idioma distinto del que habló Jesús. Hay aspectos que no son comprendidos si no se tiene en cuenta lo razonable. Para comprender el Evangelio no basta con atender al estricto dato teológico contenido en sus textos, tan condensados, sino que es preciso hacer al mismo tiempo una sutil labor filosófica que permita descubrir lo que implícitamente se contiene en ellos. Esta necesaria tarea —liberada de todo fundamentalismo— muestra lo que es más razonable para saber quién y cómo es Cristo. Por ello el libro lleva como subtítulo "Una comprensión filosófica del Evangelio". Y lo hace sirviéndose principalmente de la filosofía de Marías y Ortega, lo cual —a pesar de ser el instrumento intelectual que mejor permite comprender el Cristianismo— no se había realizado todavía. Gracias a ese método, lo primero que se comprende es precisamente la extraordinaria belleza de Cristo y la que comunica a sus discípulos y a quien se hace su servidor, llamado por San Pablo "kalòs", hermoso. Circula la idea, incluso en algunos ambientes católicos, de que la razón y, por supuesto, la filosofía no son aptas para comprender el Evangelio. Este libro, más filosófico que teológico, reivindica el insoslayable papel de la razón, de la filosofía, de lo razonable, para comprender los Evangelios, y debe leerse como un "ensayo de Cristología según la razón vital". Sus consideraciones están hechas a la luz de la razón. No de la razón abstracta, propia del racionalismo, que poco o nada tiene que ver con ella, sino de la razón vital; de la razón sin más. De la razón que conduce a la fe; de la fe que conduce a la razón. El dato histórico, irrefragable, de los cuatro Evangelios postulaba que se estudiara iluminándolo con la razón, sin la cual la fe queda mutilada y coja, abstracta, sin luz propia. Pero la razón había sido frecuentemente vista en ámbitos clericales con malos ojos, con cierta sospecha, sin darse cuenta de que, si es auténtica —y no algo reduccionista—, ilumina, clarifica, disipa las tinieblas. Especialmente porque, en última instancia, la razón procede del Logos, Cristo, la Luz, la Razón por antonomasia, fuente y origen de ella. En el Prólogo de San Juan se unen la razón y la vida; se trata no de una razón abstracta, sino vital. El "Lógos" es entonces la Razón vital. Lejos de ser enemiga de la vida, como sostenían los irracionalistas, la razón es una función vital. Quien recibe al "Lógos" con fe fundada en el amor debe esforzarse por intentar entenderlo con la razón, por buscar su inteligencia. El "Lógos", Cristo, ilumina a quien lo recibe para que se produzca esa comprensión. Los griegos definían al hombre como "zôon lógon échon", el viviente que tiene logos, que tiene razón. Cristo se presenta como el Logos, la Vida ("Zoé") que ha creado a su imagen y semejanza a ese viviente que tiene logos. Luego la razón no se debe subestimar o despreciar, es algo divino; Dios, fuente y origen de toda razón, la Razón misma, desea ser comprendido mediante ella, depositada en cada hombre. «Si la Sabiduría es Dios, el verdadero filósofo es el que ama a Dios», escribe San Agustín. Porque el filósofo es el que ama la Sabiduría, Dios. Jesús dice que «la Sabiduría se ha justificado por sus obras», que «la Sabiduría se ha justificado por todos sus hijos». Los hijos de la Sabiduría, de Cristo, la aman, la justifican, la acreditan, la razonan porque son filósofos. Y la filosofía, el amor a la Sabiduría, es absolutamente necesaria e imprescindible para comprender a Cristo y su Evangelio, que siempre enseña lo razonable. (shrink)

This book proposes a holistic transdisciplinary approach to sustainability as a subject of social sciences. At the same time, this approach shows new ways, as perspectives of philosophy, political science, law, economics, sociology, cultural studies and others are here no longer regarded separately. Instead, integrated perspectives on the key issues are carved out: Perspectives on conditions of transformation to sustainability, on key instruments and the normative questions. This allows for a concise answer to urgent and controversial questions such as the (...) following: Is the EU an environmental pioneer? Is it possible to achieve sustainability by purely technical means? If not: will that mean to end of the growth society? How to deal with the follow-up problems? How will societal change be successful? Are political power and capitalism the main barriers to sustainability? What is the role of emotions and conceptions of normality in the transformation process? To which degree are rebound and shifting effects the reason why sustainability politics fail? How much climate protection can be claimed ethically and legally e.g. on grounds of human rights? And what is freedom? Despite all rhetoric, the weak transition in energy, climate, agriculture and conservation serves as key example in this book. It is shown how the Paris Agreement is weak with regard to details and at the same time overrules the growth society by means of a radical 1,5-1,8 degrees temperature limit. It is shown how emissions trading must – and can – be reformed radically. It is shown why CSR, education, cooperation and happiness research are overrated. And we will see what an integrated politics on climate, biodiversity, nitrogen and soil might look like. (shrink)

Der Band nimmt gewisse, mit dem Begriff Theurgie assoziierte Wandlungen innerhalb des spätantiken Neuplatonismus in den Blick. Theurgie wird vor allem als Suche nach immanenten Medien zur Verkörperung göttlicher Kräfte verstanden. Entgegen dem häufig kolportierten Bild vom weltflüchtigen Platonismus zielt die von Iamblichos und seinen Nachfolgern verfochtene Philosophie, so die Grundthese, auf Integration der körperlich-materiellen Wirklichkeitsebenen ab und das Endziel der Philosophie wird stärker unter dem Gesichtspunkt einer positiven Teilhabe am demiurgisch-kosmogonischen Werk begriffen. Diese Aufwertung von Körperlichkeit wird anhand verschiedener (...) Aspekte – z. B. dem Symbolbegriff, der „göttlichen Materie", aber auch des feinstofflichen Ochema-Pneuma-Konzepts – in ihrer Relevanz für das spirituelle Gesamtprofil der theurgischen Neuplatoniker erstmals umfassender untersucht. Abgerundet wird die Studie durch einen Vergleich mit ähnlichen Tendenzen im nicht-dualistischen Śivaismus von Kaschmir. (shrink)

Logoi : the history and definition of art and aesthetics -- The broader context -- An ontological foundation -- Doxa : the nature of art -- Inspired by the spirit -- Universal beauty -- Aesthetics of hope -- Praxis : the purpose of art -- Art and creation as play -- Serious art qo -- Church art.