C. James

Según el autor, el antiamericanismo descansa en la idea singular de que algo asociado con los Estados Unidos, algo en el propio corazón de la vida americana, resulta profundamente equivocado y amenazante para el resto del mundo. El artículo penetra en las fuentes históricas de tal idea convertida de algún modo en “paradigma” de la cultura occidental desde el siglo XX, y muestra su vínculo con la fi losofía europea a partir de la Ilustración, así como con la teoría racista y el eurocentrismo de algunos filósofos europeos. El propósito del artículo es develar las peligrosas consecuencias de esta idea que en la actualidad vienen manifestándose, sin que se adviertan claramente sus orígenes.According to the author, anti-Americanism rests on the singular idea that something associated with the United States, something at the core of American life, is deeply wrong and threatening to the rest of the world. The paper approaches to the historical sources of such idea, which has been changed into a west culture’s “paradigm”, in some way since the 20th. century. The paper shows the relation between this idea and the typical eurocentrism of some european philosophers. The target is to clear the development of this idea and its dangerous consequences at the present time.

In this dissertation I explore how Hegel conceives of the practice of religion. Religion for Hegel cannot be the relationship between humans and a transcendent being, since, as I argue, Hegel's God is not a being of the transcendent sort, but reason as Idea and spirit. Nor does Hegel primarily understand religion as feeling or immediate experience of the divine. According to Hegel, religion involves knowledge of the truth in the form of representation, and I discuss the truths that in his view are common to all religions, as well as the principle that he thinks guides the development of the various determinate religions that culminate in Christianity. But, first and foremost, religion for Hegel is cultus or practice in which a person overcomes her own particularity in a radical manner and identifies completely with the universal, objective standpoint. By overcoming her particularity, the person recognizes that her own interests lack absolute value, and she is willing to abandon them entirely for the sake of what the universal requires of her. The highest form of the cultus for Hegel is full participation in Sittlichkeit, or the social and cultural life of modern Protestant Europe. In the cultus, a person achieves freedom, the goal of religion and the highest value in Hegel's philosophy. I argue that freedom for Hegel is independence vis-à-vis the world in both an active and a passive sense. As active, freedom is the autonomy that a person possesses when she acts rationally or follows the ethical norms that are a necessary moment of being free. As passive, freedom is the independence that a person gains when she is no longer attached to her particular interests and is accepting of circumstances in which her desires are not met. But for Hegel the norms of freedom also allow and require that a person continue to engage fully in the world and actively pursue her own particular interests, since such activities play a necessary role in being free. In my.

I argue that historical contingency, in the sense of the order in which events take place, can be an essential factor in determining which of two equally adequate and fruitful, but observationally indistinguishable, scientific theories is accepted by the scientific community. This type of actual underdetermination poses questions for scientific realism and for rational reconstruction in theory evaluation. To illustrate this, I discuss the complete observational equivalence of two radically different, conceptually incompatible interpretations of quantum mechanics and argue that an entirely plausible reordering of historical factors could reasonably have resulted in the causal program having been chosen over the "Copenhagen" one.

Infantile physical morphology—marked by its “cuteness”—is thought to be a potent elicitor of caregiving, yet little is known about how cuteness may shape immediate behavior. To examine the function of cuteness and its role in caregiving, the authors tested whether perceiving cuteness can enhance behavioral carefulness, which would facilitate caring for a small, delicate child. In 2 experiments, viewing very cute images (puppies and kittens)—as opposed to slightly cute images (dogs and cats)—led to superior performance on a subsequent fine-motor dexterity task (the children’s game “Operation”). This suggests that the human sensitivity to those possessing cute features may be an adaptation that facilitates caring..

Engaging young people in health research has been promoted globally. We explored the outcomes of youth advisory group on health and research engagement (YAGHRE) in rural Cambodia. In May 2021, the Mahidol Oxford Tropical Medicine Research Unit (MORU) partnered with a local health centre and a secondary school to establish a youth engagement group. Ten students underwent training and led health engagement activities in schools and communities. Activities were documented as field notes and audio-visual materials which underwent content analysis using theory of change supplemented by iterative discussions with YAGHRE members and stakeholders. Five major outcomes were identified: 1. Increased respect. Engagement activities developed based on input from students and stakeholders may have fostered greater respect. 2. Built trust and relationships. Frequent visits to MORU’s laboratory and interactions with researchers appeared to contribute to the building of trust and relationship. 3. Improved health and research literacy. Learning new health and research topics, through participatory activities may have improved literacy; 4. Improved uptake of health and research interventions. Health promotional activities and communication with research participants potentially increased the uptake of interventions; 5. Improved community health. YAGHRE’s health promotional interventions may have contributed in enhancing community’s health.

In this paper, I aim to shed light on the use of transcendental deductions, within demonstrations of aspects of Wittgenstein's early semantics, metaphysics, and philosophy of mathematics. I focus on two crucial claims introduced by Wittgenstein within these transcendental deductions, each identified in conversation with Desmond Lee in 1930-31. Specifically, the claims are of the logical independence of elementary propositions, and that infinity is a number. I show how these two, crucial claims are both demonstrated and subsequently deployed by Wittgenstein within a series of transcendental deductions, a series which begins with extensionalism as a generalized condition of sense on propositions, and in the context of which are then derived various, further, significant and unobvious presuppositions generated by that generalized condition of sense. In addition to clearing up deductions of these two, aforementioned claims, I also elucidate deductions of the subsistence of objects, and of logical space as an infinite totality.

Policies allowing some minors to consent to receive recommended vaccines are ethically defensible. However, a policy change at the federal level expanding minor consent for vaccinations nationwide risks triggering a political backlash. Such a move may be perceived as infringing on the rights of parents to make decisions about their children’s health care. In the current post-COVID environment of heightened anti-vaccination activism, changes to minor consent laws may be unadvisable, and policy makers should proceed with caution.

Neural organoids are laboratory-generated entities that replicate certain structural and functional features of the human brain. Most neural organoids are disembodied—completely decoupled from sensory input and motor output. As such, questions about their potential capacity for consciousness are exceptionally difficult to answer. While not disputing the need for caution regarding certain neural organoid types, this paper appeals to two broad constraints on any adequate theory of consciousness—the first involving the dependence of consciousness on embodiment; the second involving the dependence of consciousness on representations—to argue that disembodied neural organoids are not plausible candidates for consciousness.

A single protein molecule with one or more cysteine residues can occupy a plurality of unique residue and oxidation‐chemotype specified proteoforms that I term oxiforms. In binary reduced or oxidised terms, one molecule with three cysteines will adopt one of eight unique oxiforms. Residue‐defined sulfur chemistry endows specific oxiforms with distinct functionally‐relevant biophysical properties (e.g., steric effects). Their emergent complexity means a functionally‐relevant effect may only manifest when multiple cysteines are oxidised. Like how mixing colours makes new shades, combining discrete redox chemistries—colours—can create a kaleidoscope of oxiform hues. The sheer diversity of oxiforms co‐existing within the human body provides a biological basis for redox heterogeneity. Of evolutionary significance, oxiforms may enable individual cells to mount a broad spectrum of responses to the same stimulus. Their biological significance, however plausible, is speculative because protein‐specific oxiforms remain essentially unexplored. Excitingly, pioneering new techniques can push the field into uncharted territory by quantifying oxiforms. The oxiform concept can advance our understanding of redox‐regulation in health and disease.