Francisco Leon

In this paper, we empirically test whether the spread of political symbols in Twitter is due to complex contagion. We analyzed behavior consisting of editing the Twitter account name to include an icon with a yellow ribbon; a symbol that represents the demand for the release of imprisoned Catalan politicians and civil leaders. To test this hypothesis, we used a behavioral, non-reactive, relational, and dynamic dataset of a large sample of potential users. First, we show that the probability of displaying a ribbon is associated with the proportion of peers who also display it (friends that share their support for the political cause). Second, we rule out alternative explanations as simple contagion and homophily. To rule out simple contagion, we run three empirically calibrated, agent-based simulations. We use our dataset to rule out homophily. And third, we suggest that adoption cannot be interpreted as the result of a compliance mechanism or as the result of normative pressures. Instead, the most plausible micro-level generative mechanism that leads to a complex contagion pattern is a peer learning process. Our study makes several contributions to the field. We show how digital data can be effectively used to identify new explananda and test the plausibility of competing behavioral explanatory mechanisms. We also contribute to the development of the theory of complex contagions. Our study widens the set of conditions for complex contagion and the set of reasons to explain why complex contagion might occur.

Building mechanisms-based, black box–free explanations is the main goal of analytical sociology. In this article, I offer some reasons to question whether some of the conceptual and methodological developments of the analytical community really serve this goal. Specifically, I argue that grounding our computer modeling practices in the current definition of mechanisms posits a serious risk of defining an ideal-typical research path that neglects the role that the understanding of the generative process must have for a black box–free explanation to be met. I propose some conceptual and methodological alternatives, and I identify some collective challenges that the analytical community should tackle in order not to deviate from its main goal.

El presente ensayo explora el itinerario de la crítica que Nietzsche ejerció sobre el arte de Wagner en tres pasos. Primero, se trata de reconocer la juvenil admiración del filósofo por la ópera wagneriana entendida como un renacimiento del drama musical antiguo. Luego, se explora el tránsito hacia su desilusión en la clave de la influencia de Schopenhauer sobre Wagner. Finalmente, el ensayo remata en la crítica madura de Nietzsche sobre Wagner, donde se advierten los prolegómenos decimonónicos de la transformación general del arte en espectáculo en el sentido contemporáneo.

En el presente trabajo se sostienen toda una serie de tesis interrelacionadas. En primer lugar, se argumenta que el escepticismo y el pensamiento crítico no gozan de especial buena salud el ámbito de la teoría social. En segundo lugar, se sostiene que esto es también así a nivel social general. En tercer lugar, se discuten algunos mecanismos que pueden permitir explicar por qué el bullshit y el oscurantismo, y no el pensamiento crítico y el escepticismo, proliferan en ambos contextos. En cuarto lugar, se abordan tres ámbitos donde la crisis del pensamiento crítico resulta especialmente grave, tanto a nivel social como académico: a saber, los movimientos ecologista, feminista y antirracista. En este caso, se defiende que no se trata tan solo de que el bullshit y el oscurantismo estén presentes en estos debates tanto en el campo académico como en el político, sino que existe una relación causal entre ambos ámbitos, así como un proceso de falsificación de preferencias que puede ser peligroso tanto para la libertad intelectual, como para la libertad de expresión y la salud de la democracia. Finalmente, el ensayo se cierra con un apartado de conclusiones donde se exploran algunas posibles vías de solución.

I had an unexpected encounter on a far island off the coast of Australia with a group of young people. These young people wanted to escape from the modern world and they inspired my conviction: that we must do our best to reshape our world and make it a place acceptable for the younger generation. I realized that it is the dominant consciousness of an epoch that creates the structures and the practices of an epoch. We must now address the task of evolving or co-evolving our world's dominant consciousness. The fear and insecurity produced by this current dominant consciousness has created humanity's current sad condition. The Giordano Bruno GlobalShift University declares its mission to be a ?state of the art? global institution. It has the clear-cut objective of fostering a new consciousness, defeating ignorance, and providing an affordable world-class education that permits economically less privileged people to take an active part in the construction of a better world. Our first tenet is the bio-epistemological ?non- subordinate? horizontal model of education. This tenet is joined with our commitment to a cross-cultural social, interdisciplinary, and stereo-cognitive interaction-based academic platform. It is a platform that can empower young people to attain an innovative holistic view of the world and of themselves