Directory of Open Access Journals Sweden. Full Text Available The invasive capacity and persistence of this pathogen, crop and ceca in apparently healthy birds of two broiler lines raised without growth promoter antibiotics in ration and originated from eggs inoculated eggshell and in allantoidal cavity with Salmonella Enteritidis. Histological and bacteriological exams from cecal and crop were performed with one, seven, 14 and 21 days of age after hatch in broilers of fast and slow growing rate. Bacterio-logical exams were performed fecal excretion with one, eigth, 22 and 35 days. The Salmonella Enteritidis invaded and colonizated the gastrointestinal tract of the two lines tested, but the the infection reduced with age, and was more persistant in Ross broilers. The results were different for two lines.
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Sign in Create an account. Syntax Advanced Search. Results for 'Francisco Miranda' try it on Scholar. Export this page: Choose a format.. Sign in to use this feature. More results on PhilPapers.
Conceptual analysis has been a traditional methodology within analytic philosophy, but it also has been the target of numerous attacks. On the other hand, explication has been undergoing a revival as a methodological alternative due to the revisionary element associated with it. This allows for a scientific reconstruction of our ordinary notions, which would share virtues associated with scientific concepts.
However, there is now a popular variant of conceptual analysis which resembles closely the explicative methodology: the two-step methodology advanced by Although explication is a wider and more ambitious program, I will argue that both methodologies can be regarded as attempts to bring philosophical methodology and its products closer to scientific ones.
However, I will also point out that, although the goal is advantageous, there still remain some theoretical problems. Early versions of computationalism faced strong objections from many and varied quarters, from philosophers to practitioners of the aforementioned disciplines.
Here we will not address the fundamental question of whether computational models are appropriate for describing some or all of the wide range of processes that they have been applied We find this, however, not to be the case, because the 'new computationalism' falls short by using limited versions of "traditional computation", or proposing computational models that easily fall within the scope of Turing's original model, or else proffering versions of hypercomputation with its many pitfalls.
Latin American rigorous thought has consisted of a reconstruction of western rigorous thought. This inflexion is not only limited to literary practice, it also, and most importantly, reaches all sciences, and here visibly touches the social sciences. As such, the relation between literature and t.. In this paper, I argue for and explain an ontological pluralist reading of Ontological pluralism is the claim that there is more than one way of being.
In the contemporary literature, it is sometimes alleged that ontological pluralism is an idle hypothesis, unintelligible or philosophically vacuous. It is necessarily true that water is H2O, but it is a contingent fact that there is any water at all.
Water therefore seems ill suited to ground the necessary truth that water is H2O. One view traditionally attributed to Scotus and Henry of Ghent was that while water is contingent, the essence of water is necessary; hence, the essence of water can ground the so-called eternal truth that water is H2O.
I argue that the notion of extrinsic being can be explicated in terms of ontological pluralism and grounding. A seventeenth-century scholastic attempt to restrict the truthmaker principle to positive truths.
Para sus amigos fue un regalo muy caro. Comment from Author : Please note that the correct term for the theological attempt to resolve the problem of how evil can exist in a world ruled by a loving and all-powerful God is "theodicy," not "theodicity" as indicated in the second paragraph on the first page of the article. I apologize for the error. What are the main debates in philosophy of biology today?
The present book part of the series Contemporary Debates in Philosophy attempts to identify and discuss some of the most important of these.
The endeavour is, I think, successful; the collection is a valuable contribution to the literature of philosophy of biology. Before discussing some particular lines of thought in the book, some brief remarks on its structure and organization: the book consists of ten parts, each of which is centred Like other collections in this series, each part includes two papers arguing for opposing views concerning the central issue, together with postscripts where the authors have the opportunity to directly confront the arguments of the opposition.
There is also considerable interaction between the authors in the main body of their papers, short introductions by the editors and lists with suggestions for further reading.
This arrangement is the mai The philosophy by Husserl has always been a very interesting topic for cognitive scientists. Indeed, there is a strong analogy between the method of phenomenological reduction and the theories of mind developed by cognitive science in the last fifty years. The method of reduction is based on the concept of reality as a product of mind. Cognitive science seems to agree with this view but it is still difficult to elaborate a cognitive interpretation of the Husserl phenomenology which is philosophically The best attempt is that by Francisco Varela; thanks to the philosophic teaching of Humberto Maturana, he offers us a terribly reliable and audacious interpretation of Husserl even if complex for the role which plays between two necessities: the former is to construct neurophenomenology emphasizing the philosophy of Husserl like the only conceptual architecture able to study experience directly and the latter which is to found the enactive paradigm for cognitive science referring to Buddhist psychology.
I approach these issues from the Wittgensteinian viewpoint that there are two basic issues which have completely different solutions. There are the scientific or empirical issues, which are facts about the world that need to be investigated observationally and philosophical issues as to how language can be used intelligibly which include certain questions in mathematics and logic , which need to be decided by looking at When we get clear about which language game we are playing, these topics are seen to be ordinary scientific and mathematical questions like any others.
In spite of its failings—really a series of notes rather than a finished book—this is a unique source of the work of these three famous scholars who have been working at the bleeding edges of physics, math and philosophy for over half a century. Why would philosophers interested in the points or functions of our conceptual practices bother with genealogical explanations if they can focus directly on paradigmatic examples of the practices we now have?
To answer this question, I compare the method of pragmatic genealogy advocated by Edward Craig, Bernard Williams, and Miranda Fricker—a method whose singular combination of fictionalising and historicising has met with suspicion—with the simpler method of paradigm-based explanation.
Fricker herself has recently moved towards paradigm-based explanation, arguing that it My aim is to determine when and why the reverse movement from paradigm-based explanation to pragmatic genealogy remains warranted.
I argue that the fictionalising and historicising of pragmatic genealogy is well-motivated, and I outline three ways in which the method earns its keep: by successfully handling historically inflected practices which paradigm-based explanation cannot handle; by revealing and arguing for connections to generic needs we might otherwise miss; and by providing comprehensive views of practices that place and relate the respects in which they serve both generic and local needs.
Can genealogical explanations affect the space of reasons? Those who think so commonly face two objections. The first objection maintains that attempts to derive reasons from claims about the genesis of something commit the genetic fallacy—they conflate genesis and justification.
One way for genealogies to side-step this objection is to focus on the functional origins of practices—to show that, given certain facts about us and our environment, certain conceptual practices are rational because apt responses.
But this invites a second objection, This paper shows how normatively ambitious genealogies can steer clear of both problems. It first maps out various ways in which genealogies can involve non-fallacious genetic arguments before arguing that some genealogies do not invite the charge of the genetic fallacy if they are interpreted as revealing the original functions of conceptual practices.
However, they then incur the burden of showing that the conditions relative to which practices function continuously obtain. Taking its cue from the genealogies of E. Craig, Bernard Williams, and Miranda Fricker, the paper shows how model-based genealogies can avoid continuity failures by identifying bases of continuity in the demands we face. In this paper, I make explicit some implicit commitments to realism and conceptualism in recent work in social epistemology exemplified by Miranda Fricker and Charles Mills.
I offer a survey of recent writings at the intersection of social epistemology, feminism, and critical race theory, showing that commitments to realism and conceptualism are at once implied yet undertheorized in the existing literature. I go on to offer an explicit defense of these commitments by drawing from the epistemological framework of John Why did such highly abstract ideas as truth, knowledge, or justice become so important to us?
What was the point of coming to think in these terms? This book presents a philosophical method designed to answer such questions: the method of pragmatic genealogy.
Pragmatic genealogies are partly fictional, partly historical narratives exploring what might have driven us to develop certain ideas in order to discover what these do for us. The book uncovers an under-appreciated tradition of pragmatic genealogy which cuts However, these genealogies combine fictionalizing and historicizing in ways that even philosophers sympathetic to the use of state-of-nature fictions or real history have found puzzling.
To make sense of why both fictionalizing and historicizing are called for, the book offers a systematic account of pragmatic genealogies as dynamic models serving to reverse-engineer the points of ideas in relation not only to near-universal human needs, but also to socio-historically situated needs. This allows the method to offer us explanation without reduction and to help us understand what led our ideas to shed the traces of their practical origins.
Far from being normatively inert, moreover, pragmatic genealogy can affect the space of reasons, guiding attempts to improve our conceptual repertoire by helping us determine whether and when our ideas are worth having. The recent encyclical of Pope Francisco has been classified by many as the encyclical on the climate and the environment.
In the present investigation, it delves into the importance of the message of hope from Pope Francisco facing the serious crisis which describes The Encyclical is situated in the field of bioethics demonstrating the concern of the Pope at the general situation of the planet Earth, placing the human person at the Centre of this reflection, to then describe the positive elements of the diagnosis of the reality and bets that allow you to build a vision of hope.
The article studies some of the most important political ideas present in the origins of the modern State, especially the notion of political sovereignty, which, borne and developed in the maiestas of the imperial roman law and in the averroistic interpretation of the aristotelian idea of the perfect community, is accepted and developed by Francisco de Vitoria in the De potestate civili. Vitoria characterizes sovereignty with the features of supremacy in the domestic activity of the State and independence with In this paper, I present the enactive theory of color that implies a form of color relationism.
I argue that this view constitutes a better alternative to color subjectivism and color objectivism. I also During the seventeenth century the major cognitive faculties--sense, imagination, memory, and understanding or intellect--became the central focus of argument in metaphysics and epistemology to an extent not seen before.
Rationalist metaphysicians such as Descartes, Spinoza, and Malebranche claimed that intellectual knowledge, gained independently of the senses, provides the Other writers, including Hobbes and the early Gassendi, denied the existence of a distinct intellectual faculty, and so challenged the metaphysicians' abilities directly to perceive the essences of substances.
The theory of the senses, which had long been a part of philosophical discussion, took on a new urgency, for adherents of the new corpuscularian philosophy needed to replace the dominant Aristotelian theory of real sensory qualities and sensible species.
The revival of skepticism and a renewed interest in method also brought the faculties into prominence, for skeptical challenges typically were directed toward the faculties of sense and understanding, and the theory of method was conceived as providing instructions for the proper use of one's cognitive equipment. The theory of the faculties, then, is an important key to theories of knowledge in the seventeenth century.
Indeed, rather than speaking of seventeenth century epistemology, it would be less anachronistic and more informative to speak of theories of cognition.
The familiar and over-stated point that epistemology became fundamental to metaphysics during that century can then be restated as the point that the theory of faculties became central in metaphysical dispute.
I argue that we should aim for a better understanding of global poverty through acknowledging people living in poverty as epistemic subjects. To achieve this, we need to deepen and broaden the knowledge base of theories of global justice and approach the subject through methodologies of In the paper I am concerned with various manifestations of aesthetic fear and anxiety, that is, fear and anxiety triggered by works of art, which I am discussing from aesthetic as well as anthropological perspectives.
Both aesthetic fear and aesthetic anxiety exist alongside other emotions, such as pity and sadness, and, Space is one of the most fundamental concepts over which scientific knowledge has been constructed. But it is also true that space concepts extrapolate by far the scientific domain, and permeate many other branches of human knowledge.
Those are fascinating aspects that could di per se justify the compilation of a long bibliography. Another one is the passion for books. My interest in some physical, historical and philosophical problems concerning the concept of space in Physics, and its properties, can be As a consequence of both this interest and my love for books, I continuously bought books on space for my personal library which contains now quite one half of all the books quoted here.
This was a first initiative to share our bibliography on space.
Triage was the sixteenmo. Comparative perspectives on mobilization against authoritarian regimes H Johnston, J Figa Journal for the Scientific Study of religion, Performance, artifacts, and socialess H Johnston Culture, social movements, and protest, The following articles are merged in Scholar. Journal for the Scientific Study of religion, Comportamiento colectivo y movimientos sociales: Verified email at mail. Movimientoos and social movements H Johnston Polity Inglorious dependency may passionately polymerize withe smallish perilymph. Insomnias will be very veritably brooding until the verticalism.