A meditação histórica de Husserl a propósito das ciências naturais e do subjetivismo moderno / Husserl's historical meditation on the natural sciences and modern subjectivism / La meditación histórica de Husserl sobre las ciencias naturales y el subjetivismo moderno

Acompanhamos, neste artigo, o exercício de filosofia histórica realizado por Husserl em A crise das ciências europeias e a fenomenologia transcendental. Nosso propósito é salientar o movimento arqueológico proposto pelo filósofo como forma de oposição ao esquecimento dos fundamentos da atitude das ciências naturais, que perpassa igualmente o subjetivismo moderno e, por conseguinte, o projeto de uma psicologia científica. Detemo-nos nas análises de Husserl em torno da matematização da natureza, do dualismo cartesiano e do empirismo.

We follow, in this article, the exercise of historical philosophy carried out by Husserl in The crisis of European sciences and transcendental phenomenology. Our purpose is to highlight the archaeological movement proposed by the philosopher as a form of opposition to the forgetfulness of the natural sciences' attitude foundations, which also permeates modern subjectivism and, consequently, the design of a scientific psychology. We focus on Husserl's analyses of the mathematization of nature, Cartesian dualism, and empiricism.

Seguimos, en este artículo, el ejercicio de la filosofía histórica llevado a cabo por Husserl en La crisis de las ciencias europeas y la fenomenología trascendental. Nuestro propósito es destacar el movimiento arqueológico propuesto por el filósofo como una forma de oposición al olvido de los fundamentos de la actitud de las ciencias naturales, que también impregna el subjetivismo moderno y, en consecuencia, el diseño de una psicología científica. Nos centramos en el análisis de Husserl respecto de la matematización de la naturaleza, el dualismo cartesiano y el empirismo.

Bayesian subjectivism and psychosocial attitude toward COVID-19 vaccines.

Background: People resistant to vaccination against the coronavirus disease 2019 (COVID-19) pandemic have been counted in almost all countries worldwide. This anti-scientific subjectivity attitude could be explained by assuming as background the individual probability theory originally elaborated by the statistical school of de Finetti. Methods: This research method is based on a sample of 613 subjects from European countries who completed a questionnaire on attitudes towards COVID-19 vaccinations. On a six-value scale, a questionnaire investigated knowledge, assessments, degree of confidence, level of fear, anguish, and anger. Some items proposed an imaginary bet on the probability of not getting sick to deepen the possible presence of subjectivist assumptions about pandemics. Results: 50.4% were against vaccines and 52.5% against the so-called "Green Pass". Results of t-tests and correlations and stepwise regressions indicate that the sample's reasons for opposing vaccination are related to an ego centred vision of the values that assign minor, if any, confidence to authority. Conclusions: This result supports the conclusion that No Vax decisions are more based on subjectivist probabilistic assumptions, thus in line with the significant social trend called "individualism".

The Unique Challenge of Articulating the Behavior Analysts' Ethical Obligations and the Case of Punishment.

There is a long-standing debate about the place for technical versus colloquial language in applied behavior analysis; however, this debate has yet to be considered within the context of a professional code of ethics for applied behavior analysts. In this article we discuss the limitations of technical language in articulating the applied behavior analyst's ethical commitments, illustrating this point by considering the use of the term punishment in the Professional and Ethical Compliance Code for Behavior Analysts (Behavior Analyst Certification Board, 2016). The ethical concerns regarding the use of punishment may be more accurately stated in terms of the need to avoid techniques that cause pain or discomfort rather than techniques that meet the technical definition of punishment. In summary, more consideration should be given to the use of subjective terminology in behavior analysts' ethical discussions.

Meta-ethics and the mortality: Mortality salience leads people to adopt a less subjectivist morality.

Although lay notions in normative ethics have previously been investigated within the framework of the dual-process interpretation of the terror management theory (TMT), meta-ethical beliefs (subjective vs. objective morality) have not been previously investigated within the same framework. In the present research, we primed mortality salience, shown to impair reasoning performance in previous studies, to see whether it inhibits subjectivist moral judgments in three separate experiments. In Experiment 3, we also investigated whether impaired reasoning performance indeed mediates the effect of mortality salience on subjectivism. The results of the three experiments consistently showed that people in the mortality salience group reported significantly less subjectivist responses than the control group, and impaired reasoning performance partially mediates it. Overall, the results are consistent with the dual-process interpretation of TMT and suggest that not only normative but also meta-ethical judgments can be explained by this model.

What Are the "True" Statistics of the Environment?

A widespread assumption in the contemporary discussion of probabilistic models of cognition, often attributed to the Bayesian program, is that inference is optimal when the observer's priors match the true priors in the world-the actual "statistics of the environment." But in fact the idea of a "true" prior plays no role in traditional Bayesian philosophy, which regards probability as a quantification of belief, not an objective characteristic of the world. In this paper I discuss the significance of the traditional Bayesian epistemic view of probability and its mismatch with the more objectivist assumptions about probability that are widely held in contemporary cognitive science. I then introduce a novel mathematical framework, the observer lattice, that aims to clarify this issue while avoiding philosophically tendentious assumptions. The mathematical argument shows that even if we assume that "ground truth" probabilities actually do exist, there is no objective way to tell what they are. Different observers, conditioning on different information, will inevitably have different probability estimates, and there is no general procedure to determine which one is right. The argument sheds light on the use of probabilistic models in cognitive science, and in particular on what exactly it means for the mind to be "tuned" to its environment.

Between Indifference and the Regimes of Truth. An Essay on Fundamentalism, Tolerance and Hypocrisy.

There are two basic positions where tolerance as political strategy and moral viewpoint is rejected or made redundant. We are hostile to tolerance when we hold that we are defending an objective truth-religious or secular-which should also be defended and maintained by means of political and legal power. And tolerance become superfluous also when the affirmation of plurality becomes total, and tolerance identical to a vive la difference. As recent developments in my own country-the Netherlands-have demonstrated, the political outcome of this last position is remarkably enough not necessarily an all-inclusive relativistic tolerance. It may just as well be one of intolerance towards 'believers' of all kinds, in short: tolerance becomes polemical and belligerent. Turning to religious fundamentalism or ultra-orthodoxy could then become a possible (extreme) reaction to this relativistic and subjectivist position, as demonstrated in Isaac Bashevis Singer's novel The Penitent. Between these two positions of hostility or indifference towards tolerance, we can situate that democratic attitude which may rightly be called 'tolerance'. As ethical position, the tolerant citizen accepts the democratic disjunction between my (private) truth and the symmetrical justice between citizens. As political strategy, a tolerant democratic regime is based upon a political act of exclusion of what I will here call 'political fundamentalism'.

Humanity at the crossroads: does sri aurobindo offer an alternative?

In the light of Sri Aurobindo's philosophy, this paper looks into some of the problems of contemporary man as an individual, a member of society, a citizen of his country, a component of this world, and of nature itself. Concepts like Science; Nature,;Matter; Mental Being; Mana-purusa; Prana-purusa; Citta-purusa; Nation-ego and Nation-soul; True and False Subjectivism; World-state and World-union; Religion of Humanism are the focus of this paper. NATURE: Beneath the diversity and uniqueness of the different elements in Nature there is an essential unity that not only allows for this diversity but even supports it. Nature is both a benefactor and a force: a benefactor, because it acts to carry out the evolution of mankind; a force, because it also supplies the necessary energy and momentum to achieve it. NATURAL CALAMITIES: If mankind can quieten the tsunamis and cyclones and droughts and earthquakes that rage within, and behave with care and compassion towards Nature, not exploiting, denuding, or denigrating it, there is a strong possibility that Nature too will behave with equal care and compassion towards man and spare him the natural calamities than rend him asunder. SCIENCE: The limitation of science become obvious, according to Sri Aurobindo, when we realize that it has mastered knowledge of processes and helped in the creation of machinery but is ignorant of the foundations of being and, therefore, cannot perfect our nature or our life. SCIENCE AND PHILOSOPHY: The insights of philosophy could become heuristic and algorithmic models for scientific experimentation. MATTER: An interesting aspect of Sri Aurobindo's philosophy is his acceptance of the reality of matter even while highlighting its inadequacies; the ultimate goal, according to him, is the divination of matter itself. PURUSA: If the mana-purusa (mental being) were to log on to the genuine citta-purusa (psychic formation), without necessarily logging off from the prana-purusa (frontal formation), it may help quieten the turbulences within, which may be a prelude to the quietening of the disturbances without, whether it be physical maladies, cravings (for food, fame, fortune, etc.), destructive competitiveness; or wars, terrorism, ethnic conflicts, communal riots, and the other such social maladies that afflict mankind today. NATION-EGO (FALSE SUBJECTIVISM) AND NATION-SOUL (TRUE SUBJECTIVISM): Sri Aurobindo considers Nation-ego an example of false subjectivism, in which national identity and pride are stressed to prove one's superiority and suppress or exploit the rest. The Nation-soul, as an example of true subjectivism, attempts to capture one's traditional heritage and values in its pristine form, not as a reaction to hurts and angers or as compensation for real or imagined injuries or indignities of the past. WORLD-STATE (FALSE SUBJECTIVISM) AND WORLD-UNION (TRUE SUBJECTIVISM): Similarly, a World-state founded upon the principle of centralization and uniformity, a mechanical and formal unity, is an example of false subjectivism, while a World-union founded upon the principle of liberty and variation in a free and intelligent unity is an example of true subjectivism HUMAN ACTUALIZATION: Even if two human beings are similar, in so far as they are human beings, there is so much diversity between them. Part of the movement towards human self-actualization lies in the fact that this diversity should not be forcibly curbed, as also the realization that beneath all that appears disparate there is an essential unity. Also, man is not the end product of evolution but an intermediate stage between the animal and the divine. Moreover, he is endowed with consciousness that enables him to cooperate with the forces of evolution and speed up and telescope the next stage of evolution.