Páginas 263-310

Páginas [157]-177

Cuando un nuevo maestro se encargaba de su cátedra a fines de la Edad Media, era recibido con una pregunta neurálgica, al mismo tiempo comprometedora: " ¿Qué es el alma?" Hoy en día, la pregunta nos sigue persiguiendo y aún cuando ésta pueda haber cambiado de' vocabulario (¿Qué es la mente?), la naturaleza de la interrogación es la misma: ¿Qué es aquello que nos hace pensar, actuar, desear, imaginar. sentir?

Cuando un nuevo maestro se encargaba de su cátedra a fines de la Edad Media, era recibido con una pregunta neurálgica, al mismo tiempo comprometedora: " ¿Qué es el alma?" Hoy en día, la pregunta nos sigue persiguiendo y aún cuando ésta pueda haber cambiado de' vocabulario (¿Qué es la mente?), la naturaleza de la interrogación es la misma: ¿Qué es aquello que nos hace pensar, actuar, desear, imaginar. sentir?

This essay examines the current situation of formal inclusion of sexual minorities in primary and secondary schools in Peru. There is no inclusion, therefore, psychology as a science has a pending task of intervening to overcome the situation. As the knowledge about sexuality comes from popular psychology and the teachers lack scientific knowledge about sexuality in general, and therefore, are not able to convey proper teaching to their pupils in charge, psychologists have the task to help teachers to implement the Ministry of Education of Peru´s Integral Sexual Education program. I analyze the concept of folk psychology to better understand the difference between an intuitive explanation of sexuality versus an informed scientific one. I propose at thethird paradigm in the analysis of adolescent sexual minorities That doesn't replace, but complements, the former ones, the paradigm of th...

This article discusses the origins and function of folk psychology and its assimilation in a future scientific psychology. The problems of reductionism in science and eliminativism in psychology are analyzed. The author defends a non-reductive materialism view of psychology and argues for a vindication of the status and role of folk psychology. In this article the unity of science thesis and reductionism are explored and questioned to conclude that taking as an example, the problem of micro-reductions in physics. It is proposed, in contrast, a pluralist standpoint whereby the autonomy and interrelation of the different levels of reality are maintained. The article defends the role of folk psychology, as a source of non-reductive explanations, in the growth of scientific psychology which can be understood in a proposal of two possible uses.

In this essay the main topics in contemporary philosophy of mind are presented and discussed. They show the current mainstream in the philosophy of mind and the projection for the years to come. In addition, the function of philosophy of mind in the advancement in the understanding of mental phenomena is highlighted. The following topics are addressed: The importance of philosophy in psychology; contemporary dualism and its repercussions on the physicalist conception of the mental is addressed; reductionism and eliminativism are discussed; individualism and the constriction on the science of psychology; and lastly, the relationship between brain and consciousness.

In this paper the current theories of eliminativism are discussed. Eliminativism is the radical reductionist program of mental terms and causal explanation as it is used in psychology which presupposes the concepts of beliefs and desires. Although the use of beliefs and desires is commonplace in the so-called “Folk psychology”, ultimately scientific psychology utilizes those categories as well, and therefore, eliminativism is also an attack to scientific psychology. The theses of P. M. Churchland, P. S. Churchland and S. Stich are discussed and I shall demonstrate that eliminativism is an inadequate program due to: 1) the unique nature of pschological explanations; 2) our self-notion as rational beings; and 3) pragmatic concerns.

No description

In this paper, I propose the use of the term existential connection experience as a possible replacement of the term spirituality, to avoid religious connotations and to better represent a naturalistic fuller view of human experience. I discuss the current debate on the best term to represent the phenomenon associated to connections of the human subject with his/her own existence and their situated existence with the universe. This term, which should become a concept represents the relationship of belonginess and commitment with reality. Moreover, the existential component refers to the traditional topics dealt with by philosophical existentialism.

En este ensayo se exploran los conceptos de conciencia y emergentismo, además de otros conceptos asociados al problema del origen y estatus metafísico y epistemológico de la conciencia humana. Se defiende la idea de que de ser viable la tesis del emergentismo como explicación del origen y características de la conciencia, esta tendría que ser un emergentismo fuerte a diferencia de otras alternativas. La teoría emergentista de D. Chalmers es analizada por ser una posición bastante discutida en el mundo académico actual y que representa una visión materialista y no reduccionista de la realidad de la conciencia.

En este artículo se discute la posibilidad de la naturalización de la filosofía moral a través de la incorporación de los recientes trabajos en neuroética. Aunque de manera preliminar, se puede argumentar que la neuroética puede servir como un anclaje empírico para la justificación de los criterios que toda teoría moral madura debiera pretender. Se defiende la tesis de que toda naturalización debe partir de un concepto naturalista amplio y no estrecho, como se define en la dicotomía ciencias naturales/ciencias humanas. Finalmente, se discuten algunas características de la neuroética, en el sentido de neurociencia de la ética —no ética de la neurociencia—, con relación a la posibilidad de naturalización, advirtiendo las limitaciones actuales y quizás futuras de la extrapolación inadecuada de los hallazgos neurológicos y la interpretación de técnicas como la neur...

Desde un punto de vista filosófico se discute el modelo psicoanalítico como forma de explicación científica. Como una extensión de la psicología popular, el psicoanálisis postula la existencia de creencias y deseos, y explica la conducta humana como interacción causal entre las creencias y deseos inconscientes. Como ciencia médica, el psicoanálisis debería estar comprometido con una visión realista de la etiología de las neurosis. Sin embargo, se argumenta que, al carecer el psicoanálisis de una teoría de la verdad, la recolección de datos y la posterior interpretación invitan a la arbitrariedad. En consecuencia, las interpretaciones tienen un valor meramente instrumental con miras a los resultados terapéuticos. El psicoanálisis, se concluye, conduce a una visión no realista de la psicología popular.

The problem of scientific explanation in general and in psychology in particular is analized from a philosophical standpoint. The central thesis is that causality is causality is a necessary component of explanations. The impact of the hempelian model on psychology is revisited and the author suggests that under that model, psychology as a science is discarted. A non-causal model of explanation is discussed and shown to be inadequate as a form of explanation. Finally, a theory of singular causation is suggested as a model for psychological explanations. 

The relationship between philosophy and psychology in the history of contemporary psychology is examined, pointing out the outstanding coincidence of topics and worries found in the philosophy of mind and theoretical psychology. Psychoanalysis has also been a subject of philosophical interest, not only theoretical presuppositions of psychoanalysis but its methodology in relation to other sciences as well. Nowadays, unity between psychology and philosophy together with other disciplines, has been achieved in cognitive science.

Correspondencia

Correspondencia

Correspondencia

Correspondencia

Correspondencia