This paper addresses two methodological paths in Artificial Intelligence: the paths of Babbage and anti-Cartesianism. While those researchers who have followed the latter have attempted to reverse the Cartesian dictum according to which machines cannot think in principle, Babbage’s path, which has been partially neglected, implies that the replacement of humans—and not the creation of minds—should provide the foundation of AI. In view of the examined paths, the claim that we support here is this: in line with Babbage, AI researchers (...) have recently concentrated upon the replacement of human labour, and thus upon the creation of Machine Learning systems. After presenting and analysing the paths, we characterise Machine Learning via its developments and an illustrative example. Then, we put forward an argument that shows that total replacement of human labour will not be feasible for practical and conceptual reasons despite the successful developments in recent AI systems. Our discussion finally leads to optimism and awareness: AI’s advances allow humans to dedicate themselves to higher level tasks, but these advances also require that we be vigilant about the responsibilities granted to ML-based systems. (shrink)

In this work we develop a discussion that seeks to clarify and substantiate the thesis that the late medieval voluntarism, mainly that of Duns Scotus, is a factor whose consideration is essential to understand the origin of modern thought and its drift in a culture of freedom and innovation as ends in themselves. By voluntarism we understand the conception of the divine and also human will as a power that determines itself in its act and that, in this particular sense, (...) is absolutely free, since it does not recognize any other influence beyond itself. Both the act of will and its effect are then understood as an entirely new and original product. We carry out a critical analysis of this voluntarism based on the texts of Scotus and other medieval authors, and a historical-philosophical analysis of its possible influence on the evolution of modern philosophy. (shrink)

Contemporary academia has acquired a vertiginous character, one that can no longer be explained merely through notions such as academic capitalism or scientific productivism. What truly runs through it is an accelerating ethic—a shared mentality that rewards speed, efficiency, and constant productivity. Drawing on Hartmut Rosa’s theory of social acceleration, this perspective develops a theory of academic acceleration that combines structural elements—such as state management devices and the evaluative logics of the scientific system—with cultural dimensions that shape academics’ desires and (...) fears. This approach allows for a nuanced understanding of both the pathologies produced by acceleration—fragmentation, alienation, and reflexive superficiality—and the achievements linked to its rationalization—greater methodological sophistication and the opening of knowledge—, ultimately proposing a reorganization of academic life that restores the meaning of thought as a formative, deliberate, and meaningful practice. (shrink)

This book provides an up to date, high-level exchange on God in a uniquely productive style. Readers witness a contemporary version of a classic debate, as two professional philosophers seek to learn from each other while making their cases for their distinct positions. In their dialogue, Joshua Rasmussen and Felipe Leon examine classical and cutting-edge arguments for and against a theistic explanation of general features of reality. The book also provides original lines of thought based on the authors’ own (...) contributions to the field, and offers a productive and innovative inquiry into on one of the biggest questions people ask: what is the ultimate explanation of things? (shrink)

Replicability is widely taken to ground the epistemic authority of science. However, in recent years, important published findings in the social, behavioral, and biomedical sciences have failed to replicate, suggesting that these fields are facing a “replicability crisis.” For philosophers, the crisis should not be taken as bad news but as an opportunity to do work on several fronts, including conceptual analysis, history and philosophy of science, research ethics, and social epistemology. This article introduces philosophers to these discussions. First, I (...) discuss precedents and evidence for the crisis. Second, I discuss methodological, statistical, and social-structural factors that have contributed to the crisis. Third, I focus on the philosophical issues raised by the crisis. Finally, I discuss proposed solutions and highlight the gaps that philosophers could focus on. (shrink)

While most people believe the best possible life they could lead would be an immortal one, so‐called “immortality curmudgeons” disagree. Following Bernard Williams, they argue that, at best, we have no prudential reason to live an immortal life, and at worst, an immortal life would necessarily be bad for creatures like us. In this article, we examine Bernard Williams' seminal argument against the desirability of immortality and the subsequent literature it spawned. We first reconstruct and motivate Williams' somewhat cryptic argument (...) in three parts. After that, we elucidate and motivate the three best (and most influential) counterarguments to Williams' seminal argument. Finally, we review, and critically examine, two further distinct arguments in favor of the anti‐immortality position. (shrink)

It is common in psychiatry and other sciences to describe an individual or a type of individual in terms of its disposition to manifest specific effects in a particular range of circumstances. According to one understanding, dispositions are statistical regularities of an individual or type of individual in specific circumstances. According to another understanding, dispositions are properties of individuals in virtue of which such regularities hold. This entry considers a number of ways of making each of these senses of disposition (...) more precise while discussing a number of dangers lurking in careless use of the concept of a disposition. (shrink)

Entrevista com Luiz Felipe de Alencastro.

The reward system of science is the priority rule. The first scientist making a new discovery is rewarded with prestige, while second runners get little or nothing. Michael Strevens, following Philip Kitcher, defends this reward system, arguing that it incentivizes an efficient division of cognitive labor. I argue that this assessment depends on strong implicit assumptions about the replicability of findings. I question these assumptions on the basis of metascientific evidence and argue that the priority rule systematically discourages replication. My (...) analysis leads us to qualify Kitcher and Strevens’s contention that a priority-based reward system is normatively desirable for science. (shrink)

The experimental interventions that provide evidence of causal relations are notably similar to those that provide evidence of constitutive relevance relations. In the first two sections, I show that this similarity creates a tension: there is an inconsistent triad between Woodward’s popular interventionist theory of causation, Craver’s mutual manipulability account of constitutive relevance in mechanisms, and a variety of arguments for the incoherence of inter-level causation. I argue for an interpretation of the views in which the tension is merely apparent. (...) I propose to explain inter-level relations without inter-level causation by appealing to the notion of fat-handed interventions, and an argument against inter-level causation which dissolves the problem. (shrink)

Advocates of the self-corrective thesis argue that scientific method will refute false theories and find closer approximations to the truth in the long run. I discuss a contemporary interpretation of this thesis in terms of frequentist statistics in the context of the behavioral sciences. First, I identify experimental replications and systematic aggregation of evidence (meta-analysis) as the self-corrective mechanism. Then, I present a computer simulation study of scientific communities that implement this mechanism to argue that frequentist statistics may converge upon (...) a correct estimate or not depending on the social structure of the community that uses it. Based on this study, I argue that methodological explanations of the “replicability crisis” in psychology are limited and propose an alternative explanation in terms of biases. Finally, I conclude suggesting that scientific self-correction should be understood as an interaction effect between inference methods and social structures. (shrink)

The following article proposes to review one of Levinas's main criticisms of Heidegger, which pertains to a sort of annulment of all alterity based on the understanding of Dasein as the being that is each time mine, interpreted by the French philosopher as an essential egoism, positioning ethics as prior to ontology, as the first philosophy. However, through the discussion of the ontological difference and Heidegger's Mitsein, we will see that, in our view, Levinas's criticism is rather situated in an (...) ontic realm of things, unlike Heidegger, who strives to maintain his philosophical program in the ontological order. Although this work is dedicated to highlighting such differences, it does not aim to take sides with either philosopher but rather to contribute to the clarification of the thematic ground where such criticisms unfold. (shrink)

The philosophy of perception has been mostly focused on vision, to the detriment of other modalities like audition or olfaction. In this paper I focus on olfaction and olfactory experience, and raise the following questions: is olfaction a perceptual-representational modality? If so, what does it represent? My goal in the paper is, firstly, to provide an affirmative answer to the first question, and secondly, to argue that olfaction represents odors in the form of olfactory objects, to which olfactory qualities are (...) attributed. In order to do this I develop an empirically adequate notion of olfactory object that is sensitive to the peculiarities of olfaction, and defend it against various objections. (shrink)

This collection highlights the new trend away from rationalism and toward empiricism in the epistemology of modality. Accordingly, the book represents a wide range of positions on the empirical sources of modal knowledge. Readers will find an introduction that surveys the field and provides a brief overview of the work, which progresses from empirically-sensitive rationalist accounts to fully empiricist accounts of modal knowledge. Early chapters focus on challenges to rationalist theories, essence-based approaches to modal knowledge, and the prospects for naturalizing (...) modal epistemology. The middle chapters present positive accounts that reject rationalism, but which stop short of advocating exclusive appeal to empirical sources of modal knowledge. The final chapters mark a transition toward exclusive reliance on empirical sources of modal knowledge. They explore ways of making similarity-based, analogical, inductive, and abductive arguments for modal claims based on empirical information. Modal epistemology is coming into its own as a field, and this book has the potential to anchor a new research agenda. (shrink)

. Scientists, for the most part, want to get it right. However, the social structures that govern their work undermine that aim, and this leads to nonreplicable findings in many fields. Because the social structure of science is a decentralized system, it is difficult to intervene. In this article, I discuss how we might do so, focusing on self-corrective-labor schemes. First, I argue that we need to implement a scheme that makes replication work outcome independent, systematic, and sustainable. Second, I (...) use these three criteria to evaluate extant proposals, which place the responsibility for replication on original researchers, consumers of their research, students, or many labs. Third, on the basis of a philosophical analysis of the reward system of science and the benefits of the division of cognitive labor, I propose a scheme that satisfies the criteria better: the professional scheme. This scheme has two main components. First, the scientific community is organized into two groups: discovery researchers, who produce new findings, and confirmation researchers, whose primary function is to do confirmation work. Second, a distinct reward system is established for confirmation researchers so that their career advancement is separated from whether they obtain positive experimental results. (shrink)

There are two ways to approach political representation. We can view each type of representation or each site of representation – namely a representative actor or institution – on an individual basis and study its internal dynamics. Alternatively, we can look at how different forms of representation and representative actors and institutions interact in a system of representation. In this article, I develop the second view. I make three contributions to the theory of representation from systemic thinking. Methodologically, I explain (...) the contours of a systemic approach to political representation. Descriptively, I propose a definition of a system of representation that captures representative pluralism, distribution of representative work and different levels of representation. Normatively, I set criteria for judging the system of representation and its individual components with systemic criteria. (shrink)

The enduring replication crisis in many scientific disciplines casts doubt on the ability of science to estimate effect sizes accurately, and in a wider sense, to self-correct its findings and to produce reliable knowledge. We investigate the merits of a particular countermeasure—replacing null hypothesis significance testing with Bayesian inference—in the context of the meta-analytic aggregation of effect sizes. In particular, we elaborate on the advantages of this Bayesian reform proposal under conditions of publication bias and other methodological imperfections that are (...) typical of experimental research in the behavioral sciences. Moving to Bayesian statistics would not solve the replication crisis single-handedly. However, the move would eliminate important sources of effect size overestimation for the conditions we study. (shrink)

. Este artículo se propone discutir las dificultades que pertenecen al ejercicio de pensarnos en cuanto corporales. Guía de estas reflexiones son los índices heideggerianos sobre la corporalidad humana realizados en Zollikoner Seminare. Dichos seminarios advierten que la actual experiencia de nuestro cuerpo, pese a poder ser estimada como inmediata, se halla mediada por nuestros propios supuestos epocales y se enraiza ya en el pensar ontológico de Occidente. Así, este artículo intentará examinar las aporías filosóficas de tal mediación histórico-epocal, exponiendo (...) la reflexión heideggeriana del cuerpo desde el claro del ser (Lichtung) como una respuesta a la idea tradicional de subjetividad fundada en la noción de “mera presencia” (Vorhandenheit). (shrink)

Tanto la personalidad como la obra del pintor aragonés Francisco de Goya y Lucientes (1746-1828) han generado una copiosa e intensa reacción artística entre sus contemporáneos y los artistas posteriores hasta la actualidad. El trabajo del profesor Romero Tobar estudia la presencia de Francisco de Goya en las dos grandes revistas ilustradas de los años románticos.

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

This chapter provides an overview and critical discussion of cosmological arguments for theism, with special focus on the Kalam argument and arguments from contingency.

El concepto de desarrollo humano del Programa de las Naciones Unidas para el Desarrollo (PNUD) surge en 1990 como una crítica a la consideración de la economía como el fin último de los esfuerzos del desarrollo. En la visión del PNUD, la economía es considerada un fin relativo, es decir, un fin y un medio para el desarrollo humano. Al considerar, por su parte, el fin del desarrollo humano, este es identificado con el ensanchamiento de las opciones y libertades de (...) que gozan los individuos. En este sentido, este concepto de desarrollo humano hace alusión a una práctica política más que a un entendimiento ético-ontológico del ser humano, evitando referirse a desarrollo humano entendido como un desarrollo del ser humano. Este artículo explora los antecedentes del concepto del desarrollo humano del PNUD y los fines que consideran estos enfoques previos. Se observa que la consideración subjetivista del PNUD proviene de la teoría de Amartya Sen, quien queda sujeto a la crítica objetivista de Martha Nussbaum al no considera un fin objetivo para los asuntos humanos, crítica que puede de igual manera aplicarse al concepto de desarrollo humano del PNUD. (shrink)

En julio de 2023, Felipe Eleutério Pereira, estudiante de maestría en el programa de posgrado en Filosofía de la UNESP/Marília, realizó una pasantía de investigación en España como Investigador Colaborador en la Universitat de les Illes Balears (UIB), en Palma de Mallorca, con el apoyo financiero de la FAPESP con supervisión en Brasil de Mariana C. Broens (UNESP). Durante esta estancia, llevó a cabo una entrevista con el profesor Antoni Gomila, una de las principales referencias en los estudios sobre (...) la Perspectiva de Segunda Persona (PSP). Como destaca el filósofo Lewis (2019), desde principios del siglo XXI se han producido numerosas contribuciones académicas en torno a la idea de la segunda persona en diversas disciplinas, como la Filosofía de la Mente, la Filosofía del Lenguaje, la Ética, la Epistemología, la Psicología del Desarrollo, la Psiquiatría e incluso la Neurociencia. Según lo planteado por Gomila (2001, 2002) y posteriormente revisado críticamente por Diana Pérez (2013), la PSP rechaza la noción de que la expresión lingüística actúe como portadora exclusiva de significado. En cambio, esta perspectiva enfatiza la presencia de una “intención-en-acción”, que surge del encuentro en tiempo real entre agentes sociales, y una dinámica relacional que emerge en el contexto de dicha interacción. En este marco, el comportamiento de un agente incita a otro a responder de forma coherente con el sentido de la situación compartida (Gomila, 2001). De esta manera, los estados intencionales de un agente repercuten directamente en los de otro, sin que ninguno de los participantes se limite a actuar como observador pasivo o externo (Escajadillo, 2018). Como explican Pérez y Gomila (2018, 2022), este enfoque relacional propio de la segunda persona no se reduce a las perspectivas de primera persona (más subjetiva) o tercera persona (más objetiva), sino que constituye la condición de posibilidad para su postulación y desarrollo. (shrink)

A key premise of the kalam cosmological argument is that the universe began to exist. However, while a number of philosophers have offered powerful criticisms of William Lane Craig’s defense of the premise, J.P. Moreland has also offered a number of unique arguments in support of it, and to date, little attention has been paid to these in the literature. In this paper, I attempt to go some way toward redressing this matter. In particular, I shall argue that Moreland’s philosophical (...) arguments against the possibility of traversing a beginningless past are unsuccessful. (shrink)

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

Scientists are becoming increasingly aware of a “replicability crisis” in the behavioral, social, and biomedical sciences. Researchers have made progress identifying statistical and methodological...

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

El concepto de discurso de Louis Althusser a Michel Pȇcheux: marxismo, psicoanálisis, ideología y subjetividad, Tesis doctoral de Felipe Pereyra Rozas. Director: Dr. Pedro Diego Karczmarczyk (CieFi, IdIHCS (UNLP-CONICET), FaHCE, UNLP); Co-directora: Dra. Mónica Graciela Zoppi Fontana (UNICAMP-CNPq).

Reseña de 'Piensa y Repite', realizada por Felipe Berríos Ayala, Dr. en Filosofía Política y Moral, por la Universidad de Chile. Camilo Brodsky Piensa y Repite 2023 Editorial Aparte Arica 118 páginas ISBN: 9789566054689.

Este estudio examinó el uso creciente de los Derechos de la Naturaleza como un enfoque para gestionar la administración terrestre. La Constitución de Ecuador de 2008 destaca por incorporar el concepto indígena de Pachamama, reconociendo a la naturaleza como titular de derechos. A través del análisis de los casos del río Whanganui en Nueva Zelanda y los glaciares Gangotri y Yamunotri en India, ambos en 2017, argumento que, aunque el discurso sobre los derechos individuales se fundamenta en la subjetividad moderna (...) y en el constitucionalismo de los estados nacionales seculares, se revela como una herramienta transcultural eficaz para legitimar la gestión humana del planeta en la era del Antropoceno. Defiendo que el emergente debate sobre los derechos de la naturaleza ofrece una base sólida para la administración terrestre y se compone de dos iniciativas clave diseñadas para superar los límites de la modernidad europea. Este enfoque basado en derechos establece obligaciones hacia la naturaleza que van más allá de los meros intereses humanos y reconoce el saber indígena como un dominio argumentativo alternativo. Así, las cosmovisiones indígenas se convierten en parte integrante de los Derechos de la Naturaleza, gracias a dos aspectos fundamentales del Antropoceno que están siendo cada vez más aceptados y valorados. (shrink)

Resumen Este trabajo revisa algunas de las objeciones más frecuentes contra la versión que Nozick ofrece de la estipulación lockeana. Se detiene especialmente en dos de ellas: aquella que afirma que la estipulación es contraproducente y aquella que, por el contrario, sostiene que es insuficiente. Se rechazarán ambas críticas. La primera porque pasa por alto la distinción que Nozick hace entre no disminuir las oportunidades de usar un bien y las oportunidades de apropiárselo; la segunda porque asume erróneamente que la (...) línea de base de la estipulación se encuentra siempre en el estado de naturaleza. Finalmente se ofrece una formulación del principio de justicia en la adquisición que recoge las restricciones de estipulación.This paper reviews some of the most frequent objections against Nozick's version of Lockean Proviso. In particular, it examines two of them: the one that affirms that the stipulation is self-defeating and the one that, on the contrary, maintains that it is insufficient or to weak. Both criticisms are rejected. The first because it ignores Nozick's distinction between not diminishing the opportunities to use a specific good and the opportunities to appropriate it; the second because it erroneously assumes that the baseline of the stipulation is always in the state of nature. Finally, a formulation is offered on the principle of justice in acquisition that includes the stipulation restrictions. (shrink)

Una interpretación aristotélica del concepto de desarrollo humano propone como fin último del desarrollo la eudaimonía o felicidad, esto es, la plena realización de la capacidad eudemónica en el alma humana. Para esto se requiere del desarrollo de sus partes racional e irracional, lo que demanda como medios una ética y una dianoética del desarrollo, referidos a los modos de ser de las respectivas partes del alma. La interacción entre ambas partes genera siempre un ciclo virtuoso, existiendo la posibilidad de (...) influencias externas a través de la educación, la costumbre, la economía, la legislación y la política. An Aristotelian approach of the concept of human development proposes eudaimonía or happiness as the ultimate goal of development, that is, the full realization of the eudemonic capacity in the human soul. For this, the development of its rational and irrational parts is required, which in turn requires an ethics and dianoethics of development as means, referring to the characters of the respective parts of the soul. The interaction between both parts always generates a virtuous cycle, with the possibility of external influences through education, custom, economics, legislation and politics. (shrink)

Carmen de Burgos Colombine cultivó también el género biográfico; la biografía más trabajada es la que dedicó a Larra que aún es libro de referencia para los larristas. Este artículo resume las aportaciones de su Fígaro (1919): abundantes manuscritos, valiosos documentos inéditos y textos periodísticos olvidados, un material que sirvió a Colombine para interpretar la trayectoria política, literaria y vital de un romántico con el que se sintió profundamente identificada.

Resumen: El artículo busca observar el hecho religioso mapuche, a partir de la reflexión de Rudolf Otto respecto de lo numinoso y lo santo. Para ello se utiliza su metodología de análisis fenomenológico aplicada a los conceptos de mysterium, tremendum y fascinans o las dimensiones del temor, incorporadas en la cultura mapuche. Se concluye que el análisis de estos diversos momentos de la experiencia santo-numinoso en la vida religiosa del mapuche, permite constatar el dinamismo existente en la idea religiosa del (...) mapuche, lo que a su vez representa adecuadamente la relación entre el hombre religioso y lo santo.: This article seeks to observe the Mapuche religious fact, starting from Rudolf Otto’s reflection on the numinous and the holy. For this, it uses its methodology of phenomenological analysis applied to the concepts of mysterium, tremendum and fascinans or the dimensions of fear, incorporated in the Mapuche culture. It is concluded that the analysis of these different moments of the saint-numinous experience in the religious life of the mapuche, allows to verify the dynamism existing in the religious idea of ​​the mapuche, which in turn represents adequately the relationship between religious man and the Holy. (shrink)