Yuval Noah Harari: Human Nature, Intelligence, Power, and Conspiracies

Roger Scruton: Human Nature

Min. 26: The Order of the Covenant.


A comparar con las nociones de 'actos institucionales' de Searle o a su teoría de la construcción de la realidad social.

Notas sobre Searle y la construcción de la realidad social

—oOo—

A Glorious Accident (3 of 7) Daniel C. Dennett: The last resort of humanity

Trataremos aquí algunos puntos de interés para una filosofía del tiempo vista desde la perspectiva del interaccionismo simbólico (a veces también llamado conductismo social) y en especial en la obra de George Herbert Mead (1863-1931). 

Resumen: A) Introducción: El interaccionismo simbólico o Conductismo Social. 1) Perspectivas 2) Las situaciones sociales 3) La interacción 4) La simbolización compleja 5) La recreación de la realidad 6) La identidad personal (self) 7) La acción mental y la mente humana 8) Tomar el papel del otro 9) La acción explícita 10) La interacción social 11) Emergencia de la sociedad, costumbres, ritos e instituciones 12) El teatro de la interioridad. B) Complejidad interaccional del tiempo/Complejidad temporal de la interacción. Ejemplos de 'La Filosofía del Presente' y 'Espíritu, Persona y Sociedad.'

Texto completo:

La complejidad del tiempo humano en George Herbert Mead

http://ssrn.com/abstract=2602926

The Complexity of Human Time in George Herbert Mead

English abstract: This paper will address some issues relevant for a philosophy of time seen from the perspective of symbolic interactionism (sometimes called social behaviorism), especially in the work of George Herbert Mead (1863-1931). 

Summary: A) Introduction: Symbolic Interactionism or Social Behaviorism. 1) Perspectives 2) Social situations 3) Interaction 4) Complex symbolization 5) The remaking of reality 6) The self 7) Mental action and the human mind 8) Taking the role of the other 9) Overt action 10) Social interaction 11) The emergence of society, customs, rituals and institutions 12) The theatre of interiority. B) The interactional complexity of time/The temporal complexity of interaction. Examples from 'The Philosophy of the Present' and 'Mind, Self, and Society.'

Note: Downloadable document is in Spanish.

Number of Pages in PDF File: 46


Aparece este artículo en varias redes temáticas 

eJournal Classifications: Date posted: May 06, 2015

AARN Subject Matter eJournals      Cultural Anthropology eJournal - CMBO          AARN: Theory (Topic) - CMBO              AARN: Modern Social Theory/Critical Theory (Sub-Topic) - CMBO

AARN Subject Matter eJournals     Psychological Anthropology eJournal - CMBO          AARN: Psychology & Culture (Topic) - CMBO              AARN: Perception (Sub-Topic) - CMBO

CSN Subject Matter eJournals      Cognitive Social Science eJournal - CMBO          CSN: General Cognitive Social Science (Topic) - CMBO

PRN Subject Matter eJournals      History of Western Philosophy eJournal - CMBO          PRN: 20th Century Philosophy (Topic) - CMBO

PRN Subject Matter eJournals      Metaphysics eJournal - CMBO          PRN: Time & Space (Topic) - CMBO

____________

También aquí:

_____. "La complejidad del tiempo humano en George H. Mead." Lecture at the HERAF seminar "Temporalidad, Espacialidad, Corporalidad." Universidad de Zaragoza, Facultad de Filosofía y Letras, 19 March 2015.* Online at Net Sight de José Angel García Landa:

         http://www.unizar.es/departamentos/filologia_inglesa/garciala/publicaciones/ComplejidadMead.html

         2015

         http://personal.unizar.es/garciala/publicaciones/ComplejidadMead.html

         2019

         https://personal.unizar.es/garciala/publicaciones/ComplejidadMead.pdf

         2023

_____. "La complejidad del tiempo humano en George Herbert Mead (The Complexity of Human Time in George Herbert Mead)." Social Science Research Network 6 May 2015.*

         http://papers.ssrn.com/abstract=2602926

         2015

Cultural Anthropology eJournal 6 May 2015.*

         http://www.ssrn.com/link/Cultural-Anthropology.html

         2015

Psychological Anthropology eJournal 6 May 2015.*

         http://www.ssrn.com/link/Psychological-Anthropology.html

         2015

Cognitive Social Science eJournal 6 May 2015.*

         http://www.ssrn.com/link/Cognitive-Social-Science.html

         2015

History of Western Philosophy eJournal 6 May 2015.*

         http://www.ssrn.com/link/History-of-Western-Philosophy.html

         2015

Metaphysics eJournal 6 May 2015.*

         http://www.ssrn.com/link/Metaphysics.html

2015

_____. "La complejidad del tiempo humano en George Herbert Mead." In García Landa, Vanity Fea 18 May 2015.*

         http://vanityfea.blogspot.com.es/2015/05/la-complejidad-del-tiempo-humano-en.html

         2015

_____. "La complejidad del tiempo humano en George Herbert Mead." Academia 7 Nov. 2016.*

         http://www.academia.edu/29707186

         2016

_____. "La complejidad del tiempo humano en George Herbert Mead." ResearchGate 8 Nov. 2016.*

         https://www.researchgate.net/publication/309764549

         2016

_____. "7. George Herbert Mead y la complejidad del tiempo humano." In Corporalidad, Temporalidad, Afectividad: Perspectivas Filosófico-Antropológicas. Ed. Luisa Paz Rodríguez Suárez and José Angel García Landa. Berlin: Logos Verlag, 2017. 151-71.*

Tiempo e interaccionismo

Does Evolution Explain Human Nature?

Greed Not So Good

A (rhetorical?) question by Norman H. at the PsyArt list:

I've been fascinated by the ingenuities in this discussion of "greed is good."  Do we really need to provide explanations from depth psychology for one of the seven deadly sins that has been around since the year dot?   Or are we trying to condemn something we disapprove of morally by labeling it pathological?  What is so odd about wanting more of something we find gratifying like more money or a Caribbean island or two Maseratis?


My answer:

Perhaps the notion that "Greed is good" (whether we adhere to this motto or we reject it) points to a fundamental ambivalence or paradox in human beings. We are the greedy primate-- the one that will burn down the forest, or the planet, to make more place for himself. That is, in itself, a course bent towards self-destruction, all the faster the faster growth gets, e.g. through globalized financial systems. So, greed is good, if at all, in the short term. Greed is part of human nature, and capitalism run amok is a logical product both of human sociality, of our symbolic abilities (e.g. to create paper money and national debt), and of our built-in greed as a species. But there may be greed built on greed. Greed shining like a Maserati, or like a mirror outshining the neighbours' greed, shows human nature all too clearly, and we don't like what we see in that mirror.

So, if greed's pathological, the pathology runs deeper than it seems. A deep-seated pathology which is another name for human nature.

El síndrome de la Tierra Plana