Map of Indo-European Migrations

INDUCCION AL MANDATORIO FASES DEL PROCESO ELECTORALY DELITOS ELECTORALES

2024

2023

On the 80th anniversary of Friedrich Engels’ ‘Umrisse zu einer Kritik der Nationalökonomie’ (1843), revisiting the young man’s first critique of political economy, one that preceded Marx’s own, is in order. The essay that directly prompted Marx to turn to political economy in late 1843 has receded into the background of contemporary scholarship on Marx and the development of his critique of political economy. Although over the course of his studies Marx moved beyond the early stages of Engels’ engagement with the figures and theories of the discipline, the essay not only provided a starting point for Marx’s critical engagement with political and national economy but even carried much of the positions of Engels’ analysis of 1843 in his late or ‘mature’ critique of the first volume of *Capital* and beyond. To appreciate Marx’s evolving critique therefore requires an understanding of the influences that bear on Engels in his disparagement of the doctrines of political economy and its proponents.

Historische Zeitschrift

Mindfulness, 2022

As the second of three articles, the present essay continues to explore the character of selected aspects of early Buddhism in order to assess its potential relevance as a reference point for those engaged in research on mindfulness in psychology. The exploration, which proceeds in critical dialogue with suggestions made by Donald Lopez Jr. and Evan Thompson, covers the topics of the role of mindfulness as a means for progress to awakening, the path to and the realization of awakening, the implications of the doctrines of not self and of the four noble truths, and the centrality of meditation in early Buddhism. The proposed conclusion is that a deserved criticism of a tendency toward unbalanced presentations of Buddhist thought, so as to be palatable to Western preferences, has gone overboard in the opposite direction, resulting in inaccurate evaluations and exaggerated claims that call for a correction and a sober reassessment of the actual evidence. Such reassessment shows that there is considerable room for an open dialogue between contemporary psychology and Buddhist meditation practice traditions regarding their common ground in the aspiration to understand the workings of the mind with a view to alleviating unnecessary suffering.

2024

Knowledge of God, empowerment of the mind and transformation of the subject in Spinoza, in: «Analele Universitatii din Craiova, Seria Filosofie», nr. 51 (1/2023)», pp. 30-70. https://cis01.central.ucv.ro/analele_universitatii/filosofie/2023/Contents51_1.pdf https://cis01.central.ucv.ro/analele_universitatii/filosofie/ A central theme of Spinoza’s Ethica is the description of the individual’s exposition to the emergence of passions. Passions bring the individual to a condition of mental enslavement. Spinoza tries to find a way out of the passions: through the analysis of the structure of reality and through the inquiry into the structure of the individual’s mind, Spinoza shows that the development of knowledge of reality in the mind is the solution to the process of liberation of the mind. The possibility, for the individual, to reach an authentic power of mind consists in the acquisition of the knowledge of reality. This acquisition needs to be developed through the appropriate education. The knowledge of the whole reality increases the power of the individual’s mind, thus contemporarily diminishing the influence of passions on the individual’s mind. Through the knowledge the individual can emendate his mind: thereby the individual becomes able to eliminate in his mind the already present confused ideas on reality, on the one hand, and to oppose the formation of new confused ideas, on the other hand. The main text of our investigation will be Spinoza’s Ethica; we shall refer also to the Tractatus Theologico-Politicus and to the Tractatus Politicus.

Given that consciousness is an essential ingredient for achieving Singularity, the notion that an Artificial General Intelligence device can exceed the intelligence of a human, namely, the question of whether a computer can achieve consciousness, is explored. Given that consciousness is being aware of one's perceptions and/or of one's thoughts, it is claimed that computers cannot experience consciousness. Given that it has no sensorium, it cannot have perceptions. In terms of being aware of its thoughts it is argued that being aware of one's thoughts is basically listening to one's own internal speech. A computer has no emotions, and hence, no desire to communicate, and without the ability, and/or desire to communicate, it has no internal voice to listen to and hence cannot be aware of its thoughts. In fact, it has no thoughts, because it has no sense of self and thinking is about preserving one's self. Emotions have a positive effect on the reasoning powers of humans, and therefore, the computer's lack of emotions is another reason for why computers could never achieve the level of intelligence that a human can, at least, at the current level of the development of computer technology.

RESUMEN. El microscopio gramatical del español es un modelo simplificado de la competencia gramatical del alumno de español como lengua extranjera. El modelo explicita los supuestos teóricos respecto de las relaciones entre los significados y las propiedades formales de pala-bras y textos. Considera a las palabras como conjuntos de rasgos, y a las construcciones gra-maticales, palabras estructuralmente organizadas; los textos son construcciones gramaticales con significado del emisor y del receptor y las construcciones gramaticales son: grupo sintácti-co, oración, párrafo y diálogo. Hay un número limitado de rasgos y de clases cerradas de pala-bras del español y tres propiedades gramaticales-concordancia, referencia y selección-que se ejemplifican con el género. El modelo delimita así el alcance de las restricciones absolutas que impone la gramática del español: todo lo que viole la concordancia de persona, número y género es agramatical. El resto de los fenómenos gramaticales queda...