Posts Tagged 'preguntas'

ir torna-la auga

este wordpress tenme cousas que non me gustan: as estatísticas que ofrece son paupérrimas –e a min gústame cheirar-; non sei como se poñen as notas ao pé –e precisaba poñer unhas poucas-; tanto widget e tanta **** total paná.

En fin, que sempre nos queda o human being. Improvisemos.

Notas para o artigo anterior:

Resposta conativa: non deixa de lembrarme a Spinoza, malia que nunca o teña lido, e o do mellor dos mundos posibles. Sobre conatus:

First Aristotle, then Cicero and Laertius each alluded to a connection between the conatus and other emotions. In their view, the former induces the latter. They maintained that humans do not wish to do something because they think it “good”, but rather they think it “good” because they want to do it. In other words, the cause of human desire is the natural inclination of a body to augment itself in accordance with the principles of the conatus.

In french:

In the first half of the seventeenth century, René Descartes (1596–1650) began to develop a more modern, materialistic concept of the conatus, describing it as “an active power or tendency of bodies to move, expressing the power of God”.

[…] Although there is much ambiguity in Descartes’ notion of conatus, one can see here the beginnings of a move away from the attribution of desires and intentions to nature and its workings toward a more scientific and modern view. […] Descartes, in developing his First Law of Nature, also invokes the idea of a conatus se movendi, or “conatus of self-preservation”. This law is a generalization of the principle of inertia, which was developed and experimentally demonstrated earlier by Galileo. The principle was formalized by Isaac Newton and made into the first of his three Laws of Motion fifty years after the death of Descartes. Descartes’ version states: “Each thing, insofar as in it lies, always perseveres in the same state, and when once moved, always continues to move.”

No chungo Hobbes:

Furthermore, Hobbes describes emotion as the beginning of motion and the will as the sum of all emotions. This “will” forms the conatus of a body and its physical manifestation is the perceived “will to survive”. In order that living beings may thrive, Hobbes says, “they seek peace and fight anything that threatens this peace”. Hobbes also equates this conatus with “imagination”, and states that a change in the conatus, or will, is the result of “deliberation”. […] I define [conatus] to be motion made in less space and time then can be given; that is, less then can be determined or assigned by exposition or number; that is, motion made through the length of a point, and in an instant or point of time.

As in his psychological theory, Hobbes’s physical conatus is an infinitesimal unit of motion. It is the beginning of motion: an inclination in a specified direction. The concept of impetus, as used by Hobbes, is defined in terms of this physical conatus. It is “a measure of the conatus exercised by a moving body over the course of time”. Resistance is caused by a contrary conatus; force is this motion plus “the magnitude of the body”. Hobbes also uses the word conatus to refer to the “restorative forces” which may cause springs, for example, to contract or expand. Hobbes claims there is some force inherent in these objects that inclines them to return to their previous state. Today, science attributes this phenomenon to material elasticity.

Baruch:

When referring to psychological manifestations of the concept, he uses the term voluntas (will). When referring to the overarching concept, he uses the word appetitus (appetite). When referring to the bodily impulse, he uses the plain term conatus. Sometimes he expands the term and uses the whole phrase, conatus sese conservandi (the striving for self-preservation).

[…] In Spinoza’s world-view, this principle is applicable to all things, and furthermore constitutes the very essence of objects, including the human mind and morals, for these are but finite modes of God.

A siguen as definicións e os posicionamentos. Nós deixámolo aquí.

unha nota segunda sería a relativa aos prudential values: Un enlace. Segundo enlace. E xa está.

Despois das aclaracións a post data:

aínda me falta bastante do artigo por traballar. así de primeiras non podo deixar de relacionar estas cuestións sobre as relacións entre desexo e valor, ou da causalidade das accións e o espazo que queda para a liberdade, co motivo da miña tesiña: liberdade de elección e xénero no sistema educativo español. En que distinto grao condiciona o xénero, a idade, a clase. Ou mellor aínda: como teñen evolucionado eses condicionamentos nas escollas.

de outra orde serían preguntas sobre que estamos a designar cando falamos de “gusto” ou de “valores morais” (ou en que se traducen) cando toca analizar pautas de consumo, escollas a traveso dos itinerarios educativos, etcétera.

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