Farmers have always played a key role in developing and testing agricultural technology. Scientist initiated agricultural research models and methods that explicitly include the participation of farmers principally have been developed and implemented in the Third World. Recently, these strategies have begun to receive attention in the US sustainable agriculture research community. This paper presents a case study where scientists collaborated with farmers in developing, implementing, and revising research in peach insect pest management in sustainable agroecosystems in California. A theoretical (...) framework constructed from emerging epistemological and philosophical premises is used to point out the imperative of including participatory strategies in US sustainable agriculture. Methods drawn from Rapid Rural Appraisal were adapted to fit the local circumstances of working within intensive peach production systems and with a US farmer or ganization, California Clean Growers Association, in developing a research agenda. Farmer-scientist participation continued throughout the research implementation phases via individual and group meetings. A mid-project workshop provided a forum where farmers had explicit decision-making power over the course of the research project. Selected natural science research results are presented to illustrate the value of merging farmers' and scientists' knowledge in achieving relevant and scientifically interesting information. It is argued that the adoption and innovation of participatory research strategies in US sustainable agriculture will require confronting philosophical and methodological issues at individual and institutional levels. (shrink)

Therapy-speak is the imprecise and superficial integration of psychotherapy language into everyday communication, especially by privileged or wealthy people. Despite the advantages of normalizing psychotherapy language, such as resisting epistemic injustice and enhancing awareness of mental health issues, therapy-speak raises important concerns. On the epistemic front, therapy-speak is susceptible to the erosion of the meaning and relevance of psychotherapy terms, pathologizing, and the risk of self-diagnosis. Regarding its ethical concerns, therapy-speak might be used to discredit individuals, evade responsibilities, and even (...) signal social status, by taking an objective stance. Beyond these epistemic and ethical concerns, therapy-speak can also be weaponized to promote and perpetuate some forms of epistemic injustice, and to generate affective injustice. In particular, we argue that the weaponization of therapy-speak exploits the epistemic authority and the credibility excesses of medical evidence, the conflation between the descriptive and the normative, and the linguistic strategy of deniability to impose a specific way to manage emotions in challenging, and unjust, situations. (shrink)

Celebrities hold affective power—the ability to influence how others feel—because fans form stronger attachments, invest more affectively, and rely more on their parasocial relationship than celebrities do. While prior work highlights celebrities as emotional exemplars, viewing them through affective power reveals that they can also elicit and redirect emotions, and build communities around themselves. From this, we identify positive and negative responsibilities. Negatively, celebrities should try to not misuse their affective power in ways that emotionally harm their fans. Positively, celebrities (...) have strong reasons to redirect affective attention and support towards those in need, especially within marginalized communities. (shrink)

Communication strategies to shape public opinion can be applied to the philosophical program of conceptual engineering. I propose to look for answers to the implementation challenge for conceptual engineering on similar challenges that arise in other contexts, such as that of social movements. I claim that conceptual engineering is successfully practiced in other areas with direct consequences on the political landscape, and that we can apply to philosophy what we might learn from those successful practices. With that end in mind, (...) I explain the psychological approach to conceptual engineering. I present what has been called “the implementation challenge”, which is the problem that emerges from the possibility of control over the content of our concepts. The challenge consists in that if there is not such a control, conceptual engineering is not implementable. Then, I review some of the reactions that have been given to that challenge, and I defend the feasibility of conceptual engineering appealing to the collective action frames that social movements endorse as an instance of a successful kind of conceptual engineering and derive some strategies that might be of use for conceptual engineering in philosophy. Finally, I reply to some anticipated objections to my proposal. (shrink)

Theoretical debates around the concept of self-deception revolve around identifying the conditions for a behavior to qualify as self-deception. Experiments 1 and 2 revealed that various candidate features—such as intent, belief change, and motive—are treated as sufficient, but non-necessary, conditions according to the lay concept of self-deception. This led us to ask whether there are multiple lay concepts, such that different participants endorse competing theories (the disagreement view), or whether individual participants assign partial weight to various features and consequently waver (...) in cases of middling similarity (the conflict view). In Experiment 3, by-participant regression models uncovered that most participants additively consider multiple characteristics of the prototype of self-deception, while only a minority of participants treat a characteristic (or a combination thereof) as necessary and sufficient. In sum, by disambiguating interpersonal disagreement and intrapersonal conflict in a within-subjects design, the present experiments indicate that the lay concept may primarily exhibit a prototype structure. In closing, we suggest that future research deploying this method may help to explain why experimental research on philosophical concepts often engenders partial support for competing theories. (shrink)

The tension in the public response to the death of a morally flawed celebrity raises ethical questions about mourning such figures. We examine three explanations for why this might be morally problematic. The first explanation emphasizes the morally flawed character of the person being mourned, suggesting that publicly mourning someone with significant moral flaws might be ethically problematic. The second explanation highlights their celebrity status, arguing that mourning celebrities might be inappropriate. We advocate for a third explanation, which considers both (...) the person’s moral flaws and their celebrity status. We argue that publicly mourning morally flawed celebrities might be morally problematic, as it risks contributing to testimonial and affective injustice against those wronged by the celebrity (and the victims of similar wrongs) and normalizing or endorsing the wrongdoing. We conclude by considering how to respond to these situations. (shrink)

Building on the discussion between Stephen Darwall and Michael Tomassello, we propose an alternative evolutionary account of moral motivation in its two-pronged dimension. We argue that an evolutionary account of moral motivation must account for the two forms of moral motivation that we distinguish: motivation to be partial, which is triggered by the affective relationships we develop with others; and motivation to be impartial, which is triggered by those norms to which we give impartial validity. To that aim, we present (...) the second-person standpoint of morality, first as Darwall conceives of it, and then as we reinterpret it from a naturalistic approach. Then we synthesize Tomasello’s evolutionary account of morality, and Darwall’s objections to it. To reply to those objections, building on Tomasello’s proposal, we argue that the motivation to be impartial, and the feeling of obligation to comply with normative requirements, appeared when humans anticipated and, critically, internalized others’ sanctions to the violation of social norms. Consequently, we posit that social norms and sanctions appeared first at the community level, and only after that were they internalized in the form of self-directed reactive attitudes. Finally, we derive some corollaries that follow from our proposal. (shrink)

Since March 14, 2020, Spanish citizens have been confined to their homes due to the impact of the COVID-19 pandemic. Participating in musical activities has been associated with reduced anxiety and increased subjective wellbeing. The aim of this study is to analyze how Spanish citizens used music during the lockdown period. We also study perceptions of the impact music has in everyday life, in particular examining the respondents’ insights into the effects of listening to music in situations of isolation. The (...) study was conducted using the MUSIVID19 questionnaire administered to a total of 1868 Spanish citizens. The results indicate that during lockdown, respondents perceived an increase in the time they devoted to musical activities such as listening, singing, dancing or playing an instrument. The participants also reported using music to cope with the lockdown, finding that it helped them to relax, escape, raise their mood or keep them company. The findings suggest an improvement in their perception of the value of music in personal and social wellbeing during the lockdown. However, the study reveals significant differences in the use and perceptions of music according to respondents’ personal situations. Age and feelings of vulnerability may lead to more conservative uses of musical practice and to more moderate perceptions of the positive values of music. (shrink)

In this paper, we take Darwall’s analytical project of the second-person standpoint as the starting point for a naturalistic project about our moral psychology. In his project, Darwall contends that our moral notions constitutively imply the perspective of second-personal interaction, i.e. the interaction of two mutually recognized agents who make and acknowledge claims on one another. This allows him to explain the distinctive purported authority of morality. Yet a naturalized interpretation of it has potential as an account of our moral (...) psychology. We propose a naturalistic interpretation of Darwall’s work to address some of the main issues about our moral psychology. First, we explain why moral norms motivate us; namely, because of these second-personal relations. We provide a naturalized version of this solution. Second, we articulate how intersubjective interactions take place effectively; grounding duties to particular other subjects, and being related to distinctive moral emotions. Third, we address the question of the limits of the moral community, proposing that it comprises all agents capable of second-personal interactions. Finally, we explain the emergence of community norms through intersubjective interaction. Since all group members can adopt alternatively the second-personal stance to each other, demands are sanctioned and recognized in a triangulation process which explains the emergence of group norms. (shrink)

We show that externalization is a feature not only of moral judgment, but also of value judgment in general. It follows that the evolution of externalization was not specific to moral judgment. Second, we argue that value judgments cannot be decoupled from the level of motivations and preferences, which, in the moral case, rely on intersubjective bonds and claims.

Philosophers have argued that people with psychiatric conditions are vulnerable to epistemic injustice because their testimony is systematically, and unjustly, discredited relative to psychotypical individuals. Whether such differences in credibility amount to epistemic injustice is a normative question, yet whether and how they occur is an empirical one. In five pre-registered experiments (N = 1,908) on Prolific, we tested whether and when people grant less credibility to psychiatric patients’ testimony compared to other patients and to individuals without any medical condition. (...) We used vignette-based designs depicting both clinical and non-clinical settings to compare credibility attributions across these groups of speakers, and an incentivized prediction game to elicit beliefs about others’ attributions of credibility in these contexts. Overall, our experiments reveal that psychiatric patients’ testimony is deemed slightly less credible than the testimony of comparable non-patients in tightly matched comparisons. This surprisingly small effect was due partly to individual differences in its magnitude: participants who moralized epistemic injustice were least likely to discount psychiatric patients’ testimony, while participants who were skeptical of the phenomenon showed a stronger tendency to treat psychiatric patients as less credible than psychotypical speakers. These findings support the claim that psychiatric patients are granted reduced credibility by some audiences–in particular, by those who are least likely to view epistemic injustice as a genuine problem–a key empirical premise in the debate on whether psychiatric patients are vulnerable to epistemic injustice. (shrink)

The love that we feel for our friends plays an essential role in both our moral motivation to act towards them; and in our moral obligations towards them, that is, in our special duties. We articulate our proposal as a reply to Stephen Darwall’s second-person proposal, which we take to be a contemporary representative of the Kantian view. According to this view, love does not have a necessary role neither in moral motivation, nor in moral obligation; just a complementary one. (...) Yet this proposal faces three difficulties: a psychological problem, a practical problem, and a theoretical problem. In contrast, we argue that both moral motivation, and moral obligations emerge from our interpersonal relations with particular others. We further argue that obligations in the context of friendship are moral because they come with a feeling of obligation and have been internalized. Thus, the three problems raised to the Kantian position are clarified, and the role of love is emphasized in both our moral motivation, and our moral obligations towards friends. (shrink)

Emotional contagion is a phenomenon that has attracted much interest in recent times. However, the main approach on offer, the mimicry theory, fails to properly account for its many facets. In particular, we focus on two shortcomings: the elicitation of emotional contagion is not context-independent, and there can be cases of emotional contagion without motor mimicry. We contend that a general theory of emotion elicitation is better suited to account for these features, because of its multi-level appraisal component. From this (...) standpoint, emotional contagion is viewed as a particular kind of emotional response that involves the same components and processes of emotional responses in general. (shrink)

Cet article s’adosse au travail d’un centre d’action médico-social précoce qui prend en charge des enfants dont les parents viennent d’un ailleurs. Face aux retards de développement présentés par les enfants accompagnés, l’institution médico-sociale et les familles peuvent avoir des lectures différentes sur ce qui se passe pour l’enfant. Le recours à l’approche transculturelle permet aux familles d’assurer une double protection de leur enfant, en adhérant aux soins médicaux et psychologiques proposés par l’institution et en mobilisant leurs ressources familiales, culturelles (...) et parfois religieuses à travers des rituels de soins, chacune des deux méthodes ayant pour objectif d’assurer un apaisement de l’enfant et la bonne poursuite de son développement. (shrink)

Interest is growing towards including business ethics in university curricula, aiming at improving ethical behaviour of future managers. Extant literature has investigated the impact of ethics education on different ethics‐related students' cognitive and/or behavioural outcomes, considering variables related to training programmes and students' demographic aspects. Accordingly, we aim at assessing students' understanding of business ethics issues, by focusing on the differences in students' perceptions depending on gender, age, work experience, and ethics courses taken. Testing our hypotheses on a sample of (...) 307 management students at a Polish university, and controlling for social desirability bias, we obtained mixed and partially surprising results. We found significant differences in students' understanding of business ethics depending on their gender and age (female and older students showed more ethical inclinations), but not depending on having taken ethics courses—actually perceptions of such courses worsened after taking them. Besides, work experience was not a significant variable. Moreover, course exposure intensiveness (i.e., number of ethics courses completed), and time passed since completion of the latest course, did not confirm hypothesized effects on most of the dependent (sub)variables. These findings stimulate further questions and challenges for future research (e.g., around course design and methodology, and social/cultural/contextual issues). (shrink)

A pesar de que la conocida como Pantheismusstreit o polémica del spinozismo tuvo su germen en la lectura impulsada por Jacobi del parágrafo 73 de la Educación del género humano en el que Lessing expone una interpretación conceptual de la Trinidad, la afinidad entre dicha doctrina religiosa y la filosofía de Spinoza ha sido comúnmente desatendida entre los estudiosos de su obra. Este trabajo pretende contribuir a rellenar ese vacío. Tras problematizar la lectura que Jacobi ofrece del § 73, las (...) referencias textuales en las que Spinoza aborda el problema de la Trinidad permitirán identificar en ella el reconocimiento de un esfuerzo teórico por armonizar lo uno y lo múltiple que, pese a la inadecuación propia del lenguaje teológico, está presente en el fundamento de la estrategia conceptual que vertebra la Ética. (shrink)

Deism, which is known for denying the belief in prophethood and the hereafter while accepting the existence of a deity who is understood through reason but does not interfere with the universe while, has gained increasing popularity especially in positive scientific circles in Europe with the Enlightenment period. The development of deism in Europe has been significantly influenced by the ideas of philosophers and scientists such as Descartes, Newton, Voltaire, David Hume, and Kant. Although there is no word in Islamic (...) terminology that corresponds with the meaning of deism, terms such as Dahriyya, Barāhima, ilhad and heresy have been used to refer to different types of denial, including deism and atheism. However, it can be said that “Dahriyyah” is closer to atheism in meaning, while “Barāhima” is used in a more specific sense to deny prophethood. The words “ilhad” and heresy are used to express any kind of denial that rejects the principles of Islam. Parallel to deism being a subject of interest in our country and around the world, there has been a significant increase in studies conducted both in favour and against it. In this article, the rational proofs mentioned by Māturīdī regarding the existence of the hereafter, which deism rejects, have been discussed. In particular, the evidence found in the exegesis of relevant verses of the Qur’ān in Kitab al-Ta’wilat have been subject to examination. Māturīdī has emphasized the importance of providing rational proof for those who do not believe in the Qur’ān, stating that they will not accept any evidence derived from it. Māturīdī, who researched the reasons why people deny the afterlife, explained that people’s attempt to understand everything by comparing them to their own abilities is an important reason for the denial of the afterlife. According to him, people deny the afterlife because they believe that the power to resurrect the dead is beyond their own abilities and assume that their power is not enough for such an act. If they had contemplated the creation of the heavens and the earth, they would have realised that Allāh’s power is different from the power of His creatures. Furthermore, Imam Māturīdī pointed out that it would be absurd and pointless for Allāh, the Creator of the universe, to have created it solely for the purpose of its destruction. He emphasised that there must be a purpose for its creation, and that this purpose indicates the existence of the afterlife, where the actions of the created beings will be accounted for. In addition, Māturīdī, who said “If the world was eternal, it would not be possible to repay the deeds done,” emphasised the necessity of distinguishing between virtuous and evil individuals and giving everyone the reward or punishment they deserve. He acknowledged that human beings live in this world as a test, and the true consequences of their actions will be revealed in the hereafter. (shrink)

The Global Financial Crisis of 2007–2009 exacerbated two distinct concerns about the independence of central banks: a concern about legitimacy and a concern about economic justice. This paper explores the legitimacy of independent central banks from the perspective of these two concerns, by presenting two distinct models of central banking and their different claims to political legitimacy and distributive justice. I argue primarily that we should avoid construing central bank independence in binary terms, such that central banks either are, or (...) are not, independent. I will argue that we should instead construe central bank independence in scalar terms, so that independence admits of degree, thus allowing us to develop an account of independence in which central banks can retain it to the extent necessary for economic efficiency, while meeting reasonable concerns regarding democratic legitimacy and economic justice. (shrink)

The promise and the threat (al-wa’d wa al-wa‘īd) issue, which has been debated among theological sects, is primarily related to the problem of grave sin. This critical issue discussed in the framework of the problem of grave sin and in the context of the faith-action relationship has been shaped based on the definitions of faith of the emerging sects. Through examining the Qur’ān verses about al-wa’d and al-wa‘īd, answers to such questions whether the Qur’ān verses about to indicate generality (‘umūm) (...) or specification (khusūs) and whether divine promise and threat can change have been sought. In the beginning, the disputations occurring between Murji’ah and Mu‘tazilah, afterward, have become one of the essential matters of debate among Māturīdīs and the Mu‘tazilī scholars. Even though Imām Māturīdī expresses common criticisms against Khawārij and Mu‘tazilah, he mainly condemns the Mu‘tazilī doctrine. Mu‘tazilah treats the principle in question based on the idea that, by force of divine justice, it is necessary for God to reward the faithful and punish the disobedient. According to them, because a grave sin that is not repented requires to stay permanently in the hell, intercession (shafā‘ah) is not possible for such a person. However, Māturīdī argues that a claim of this kind cannot be valid from the point of justice by emphasizing that faith, which is a state of constant assent, prevents the punishment. In this essay, Māturīdī’s criticisms have been discussed with regard to directly related issues such as justice, grave sin, and intercession. (shrink)

1. Una historia de la filosofía en Roma -- 2. Once estudios sobre teoría de la historia, política y estética.

This article asks how the costs and benefits of operating a monetary union should be distributed amongst its more and less competitive members, taking as an example the operation of the European Monetary Union (EMU or Eurozone). Drawing on existing domestic and transnational justice debates, I resist both a purely procedural and a purely distributive view. The former assumes treaties against a fair background can make any distribution fair and disregards how individual citizens are likely to fare depending on how (...) a monetary union is organized. The latter requires justice amongst Eurozone co-citizens, and it neglects the value of member state’s choices and attitudes towards risk. Instead, I defend a view of the EMU as an association of free self-determining states. I also argue that a variety of factors are relevant to this problem, including the need to protect less competitive states from ‘domination’, or inappropriate forms of control by their co-members, and to protect citizens from various forms of deprivation even if their own governments are willing to expose them to the relevant risks. This article asks how the costs and benefits of operating a monetary union should be distributed amongst its more and less competitive members, taking as an example the operation of the European Monetary Union (EMU or Eurozone). Drawing on existing domestic and transnational justice debates, I resist both a purely procedural and a purely distributive view. The former assumes treaties against a fair background can make any distribution fair and disregards how individual citizens are likely to fare depending on how a monetary union is organized. The latter requires justice amongst Eurozone co-citizens, and it neglects the value of member state’s choices and attitudes towards risk. Instead, I defend a view of the EMU as an association of free self-determining states. I also argue that a variety of factors are relevant to this problem, including the need to protect less competitive states from ‘domination’, or inappropriate forms of control by their co-members, and to protect citizens from various forms of deprivation even if their own governments are willing to expose them to the relevant risks. (shrink)

En el trasfondo del presente artículo se encuentra la exigencia platónica de huir de este mundo, pues los males están necesariamente ligados a la naturaleza mortal y a este mundo de aquí. ¿En qué medida puede considerarse este planteamiento como una invitación al suicidio, esto es, a separar el alma del cuerpo? Por una parte, investigo el planteamiento estoico, de acuerdo con el cual el suicidio está permitido, incluso puede ser una acción debida, en determinadas ocasiones. ¿Qué ocasiones? Dada la (...) autarquía del sabio, dado que es capaz de soportar con entereza las situaciones más adversas, y pues la virtud es suficiente para la felicidad, nunca será razonable quitarse la vida porque la virtud nunca abandonará al sabio. O lo que es lo mismo: la teoría estoica del suicidio equivale a confesar que la vida feliz no puede darse al margen de (algunos) bienes corporales y externos. Dado que Plotino coincide con los estoicos en afirmar la autarquía del sabio, tiene también que rechazar su teoría del suicidio. En la segunda parte del artículo investigo si esto supone rechazarlo total y absolutamente. Analizo argumentos a favor y en contra, prestando especial atención a aquel que se detiene en la situación del sabio que con plena conciencia comienza a advertir que está perdiendo la conciencia. (shrink)

Education encompasses various forms, each of which places emphasis on different aspects. This proposal, developed in the city of Las Palmas de Gran Canaria, illustrates how non-formal education can serve as a means to engage the population with the significance of participating in the management of cultural heritage. By focusing on cultural heritage within a specific territorial context, the initiative highlights the importance of the relationships established between the local population and nearby heritage assets. Furthermore, it demonstrates how such participation (...) extends beyond cultural practices to influence urban planning elements with legal standing. (shrink)

Many bioliberals endorse broadly consequentialist frameworks in normative ethics, implying that a progressive stance on matters of bioethical controversy could stem from outcome-based reasoning. This raises an intriguing empirical prediction: encouraging outcome-based reflection could yield a shift toward bioliberal views among nonexperts as well. To evaluate this hypothesis, we identified empirical premises that underlie moral disagreements on seven divisive issues (e.g., vaccines, abortion, or genetically modified organisms). In exploratory and confirmatory experiments, we assessed whether people spontaneously engage in outcome-based reasoning (...) by asking how their moral views change after momentarily reflecting on the underlying empirical questions. Our findings indicate that momentary reflection had no overall treatment effect on the central tendency or the dispersion in moral attitudes when compared to prereflection measures collected 1 week prior. Autoregressive models provided evidence that participants engaged in consequentialist moral reasoning, but this self-guided reflection produced neither moral “progress” (shifts in the distributions’ central tendency) nor moral “consensus” (reductions in their dispersion). These results imply that flexibility in people's search for empirical answers may limit the potential for outcome-based reflection to foster moral consensus. (shrink)

Jennifer Nagel on Toronto Ülikooli filosoofiaprofessor. Ta on uurinud peamiselt teadmisseisundit ja meie võimet seda teiste inimeste juures ära tunda, metakognitsiooni ja vaimuseisundite omistamist. Nagel on avaldanud mitmeid mõjukaid uurimusi epistemoloogia ja vaimufilosoofia valdkondades, sealhulgas raamatu “Knowledge: A Very Short Introduction” (Oxford University Press, 2014). Töös on raamat “Recognizing Knowledge: Intuitive and Reflective Epistemology”. Jennifer Nagel pidas Tartu Ülikoolis 17.-19. septembril 2019 Gottlob Frege loengud teoreetilises filosoofias teemal “Epistemic Interaction”. Intervjuu leidis aset e-kirjade vahendusel ning valmis 4. jaanuaril 2020.

Consumer behavior knowledge is essential to designing successful products. However, measuring subjective perceptions affecting this behavior is a complex issue that depends on many factors. Identifying visual cues elicited by the product’s appearance is key in many cases. Marketing research on this topic has produced different approaches to the question. This paper proposes the use of Noise-Based Reverse Correlation techniques in the identification of product form features carrying a particular semantic message. This technique has been successfully utilized in social sciences (...) to obtain prototypical images of faces representing social stereotypes from different judgements. In this work, an exploratory study on subcompact cars is performed by applying Noise-Based Reverse Correlation to identify relevant form features conveying a sports car image. The results provide meaningful information about the car attributes involved in communicating this idea, thus validating the use of the technique in this particular case. More research is needed to generalize and adapt Noise-Based Reverse Correlation procedures to different product scenarios and semantic concepts. (shrink)

In this paper we discuss Prinz’s Kantian arguments in “Is Empathy Necessary for Morality?”. They purport to show that empathy is not necessary for morality because it is not part of the capacities required for moral competence and it can bias moral judgment. First, we show that even conceding Prinz his notions of empathy and moral competence, empathy still plays a role in moral competence. Second, we argue that moral competence is not limited to moral judgment. Third, we reject Prinz’s (...) notion of empathy because it is too restrictive, in requiring emotional matching. We conclude that once morality and empathy are properly understood, empathy’s role in morality is vindicated. Morality is not reduced to a form of rational judgment, but it necessarily presupposes pro-social preferences and motivation and sensitivity to inter-subjective demands. (shrink)

La conveniencia de distinguir tres lógicas distintas operando en la Lógica de Hegel, una lógica por cada una de sus doctrinas, es una precaución ampliamente asumida al considerar el funcionamiento interno de las determinaciones y sus relaciones. A esta convicción le acompaña, sin embargo, la sombra de un hiato o inconexión entre las lógicas de la Lógica que amenaza con dificultar la unidad del sistema. A través del análisis de la aparición especulativa del Übergang en la relación entre lo finito (...) y la verdadera infinitud, así como de su presencia en las diferentes doctrinas de la Ciencia de la lógica, este estudio prioriza una continuidad en el desarrollo de las determinaciones que favorece la coherencia interna del proyecto lógico hegeliano. (shrink)

El monoteísmo musulmán insiste en dos aspectos divinos. Por una parte Dios es «todo misericordia», por otra parte es Uno y totalmente diferente del ser humano. La insistencia de los teólogos musulmanes a lo largo de la historia en este segundo aspecto aleja a Dios de los creyentes. El sentimiento religioso de los fieles ha intentado por diversas vías acercarse a la divinidad. Las vías más importantes han sido la mediación del profeta Muhammad y de los santos, así como la (...) vía del diálogo interior de los místicos. (shrink)

The awareness of the last 20 years about embodied cognition is directing multidisciplinary attention to the musical domain and impacting psychological research approaches from the 4E cognition. Based on previous research regarding musical teaching and learning conceptions of 30 young guitar apprentices of advanced level in three learning cultures: Western classical, jazz, and flamenco of oral tradition, two participants of flamenco with polarised profiles of learning were selected as instrumental cases for a prospective ex post facto design. Discourse and practice (...) of the two flamenco guitarists were analysed in-depth to describe bodily issues and verbal discourse on the learning practice in their natural contexts. Qualitative analysis is performed on the posture, gestures, verbal discourse, and musical practice of the participants through the System for the Analysis of Music Teaching and Learning Practices. The results are organised attending: the Embodied mind through differential postures and gestures of flamenco participants that showed a fusion among verbal, body language, and musical discourse with respect to the musical literacy cultures; the Embedded mind and a detailed description of circumstances and relationships of the two flamenco participants, and how music is embedded in their way of life, family and social context, and therefore transcends musical activity itself; the Enactive mind, regarding the active processes that make differences between the reproductive and the transformative flamenco apprentices, then tentative relationship are observed in the discourse of each apprentice and the way in which they practice; finally, the Extended mind through the bodily, technical and symbolic tools they use during learning. Flamenco culture of oral tradition made use of listening, and temporary external representations instead of notational, but also the body played a central role in a holistic rhythm processing through multimodality, such as singing, playing, and dancing. Conclusions point out the embodied mind as a result of the culture of learning reflected through the body and the gesture in instrumental learning. (shrink)

Este artículo describe el desarrollo de un proyecto colaborativo compartido entre escuela y universidad. En este caso, entre la Universidad de Vic y la escuela Pompeu Fabra de Salt. En este proyecto los protagonistas de la experiencia son los alumnos del tercer ciclo de primaria de la escuela Pompeu Fabra de Salt (Gironès) y el grupo de trece alumnos de la Universidad de Vic matriculados en la asignatura Didáctica de las Ciencias Sociales, del doble grado en Maestro de Educación Infantil (...) y Primaria en mención inglesa. Esta colaboración se ha vertebrado en torno a la participación del grupo de primaria en el proyecto interdisciplinar "Reporteros de la historia”. (shrink)

Mirando hacia su vida interior y hacia la vida de los seguidores de Cristo, la vida en la Luz impulsó a Newman a componer el concierto musical sobre la búsqueda de la Verdad desde sus orígenes hasta mediados del siglo XIX. Captando toda la musicalidad de este concierto para poder interpretarlo con sinceridad y para transmitir toda la vida que contiene se requiere un minucioso conocimiento de su autor y una gran voluntad de servicio para que el pensamiento y los (...) sentimientos de Newman continúen iluminando la Iglesia española en el siglo XXI. (shrink)

La filosofía tradicional de la ciencia presenta ésta como un conocimiento objetivo, aislado de influencias externas, mientras que la moderna sociología y epistemología de la ciencia sostienen la influencia de los factores contextuales. Este estudio analiza las actitudes de estudiantes y profesorado sobre la influencia de la sociedad en la ciencia y tecnología mediante una serie de cuestiones referidas a distintos factores sociales, como el gobierno, las empresas e industrias, el ejército, la cultura, los grupos de especial interés o la (...) educación científica y tecnológica del público. Las actitudes obtenidas muestran diferente intensidad y se fundan en distintas razones justificativas, aunque se observa una tendencia a admitir mayoritariamente esta influencia sobre la ciencia cuando se refiere a un factor general, mientras que cuando la influencia de la sociedad se concreta en factores más concretos, las actitudes no concitan tanta unanimidad. Las diferencias entre estudiantes según el grado de exposición a la ciencia no son tan importantes como cabría esperar, y las diferencias de género, cuando se controla la variable anterior son escasas. El análisis comparativo entre profesorado y alumnado muestra más coincidencias que diferencias, y cuando se comparan los estudiantes canadienses con los españoles existen tantas diferencias como coincidencias. Finalmente, se discuten algunas implicaciones para la enseñanza de las ciencias desde una perspectiva de ciencia-tecnología-sociedad (CTS). (shrink)