. . "5272"^^ . . . . . . . . "Problema de otras mentes"@es . . . "Problema delle altre menti"@it . . . . . . . . "\u0645\u0634\u0643\u0644\u0629 \u0627\u0644\u0639\u0642\u0648\u0644 \u0627\u0644\u0623\u062E\u0631\u0649"@ar . . . "Fremdpsychisches"@de . "\u4ED6\u5FC3\u554F\u984C\uFF08\u82F1\u8A9E\uFF1AProblem of other minds\uFF09\uFF0C\u53C8\u7A31\u4ED6\u4EBA\u5FC3\u9748\u554F\u984C\uFF0C\u54F2\u5B78\u77E5\u8B58\u8AD6\u4E2D\u7684\u4E00\u500B\u50B3\u7D71\u554F\u984C\uFF0C\u7531\u61F7\u7591\u8AD6\u63D0\u51FA\u3002\u4E3B\u8981\u5167\u5BB9\u5728\u65BC\u5982\u4F55\u8B49\u660E\u5176\u4ED6\u4EBA\u8207\u6211\u5011\u64C1\u6709\u76F8\u4F3C\u7684\u5FC3\u9748\u3002\u4ED6\u5FC3\u554F\u984C\u53EF\u4EE5\u5F9E\u5169\u500B\u5C64\u9762\u4F86\u770B\uFF0C\u4E00\u65B9\u9762\uFF0C\u5982\u679C\u6211\u53EA\u80FD\u89C0\u5BDF\u5230\u5176\u4ED6\u4EBA\u7684\u5916\u986F\u884C\u70BA\uFF0C\u6211\u8981\u600E\u9EBC\u77E5\u9053\u5176\u4ED6\u4EBA\u4E5F\u64C1\u6709\u5FC3\u667A\uFF1F\u4EBA\u985E\u53EF\u4EE5\u900F\u904E\u5167\u7701\u4F86\u78BA\u8A8D\u81EA\u5DF1\u64C1\u6709\u5FC3\u667A\uFF0C\u4F46\u662F\u53EA\u80FD\u89C0\u5BDF\u5230\u5176\u4ED6\u4EBA\u7684\u5916\u986F\u884C\u70BA\uFF0C\u7531\u884C\u70BA\u4F86\u63A8\u8AD6\u5176\u4ED6\u4EBA\u4E5F\u64C1\u6709\u5167\u5728\u5FC3\u667A\uFF0C\u4E0D\u80FD\u76F4\u63A5\u89C0\u5BDF\u5230\u5176\u4ED6\u4EBA\u7684\u5FC3\u667A\u3002\u53E6\u4E00\u65B9\u9762\uFF0C\u5047\u8A2D\u5176\u4ED6\u4EBA\u6709\u5FC3\u667A\uFF0C\u6211\u5011\u53C8\u5982\u4F55\u900F\u904E\u89C0\u5BDF\u5225\u4EBA\u7684\u5916\u5728\u8868\u73FE\u4F86\u77E5\u9053\u5176\u4ED6\u4EBA\u7684\u5FC3\u667A\u548C\u6211\u5011\u7684\u4E00\u6A23\uFF1F\u81EA\u4E8C\u5341\u4E16\u7D00\u4EE5\u4F86\uFF0C\u54F2\u5B78\u5BB6\u5011\u5C0D\u65BC\u4ED6\u5FC3\u554F\u984C\u63D0\u51FA\u4E86\u5404\u5F0F\u5404\u6A23\u53EF\u80FD\u7684\u89E3\u6C7A\u65B9\u6CD5\uFF0C\u7136\u800C\u76EE\u524D\u4F3C\u4E4E\u9084\u6C92\u6709\u4E00\u500B\u6240\u6709\u4EBA\u90FD\u63A5\u53D7\u7684\u770B\u6CD5\u3002"@zh . . . . . . . . . "Der Begriff des Fremdpsychischen ist in sozialphilosophischen Kontexten, in der Erkenntnistheorie sowie in der Philosophie des Geistes gebr\u00E4uchlich. Max Scheler verwendete den Begriff zur Kennzeichnung der Erlebnisse anderer, die man nach seiner Auffassung unmittelbar am Gesicht ablesen kann. Insbesondere im Wiener Kreis wurde die Ansicht vertreten, dass das Fremdpsychische nicht Gegenstand empirischer Wissenschaften sein k\u00F6nne, weil die Erlebnisse eines anderen Individuums nicht unmittelbar wahrgenommen und deshalb nicht verifiziert werden k\u00F6nnen. Zu den Implikationen des erkenntnistheoretischen Solipsismus geh\u00F6rt die prinzipielle Unerkennbarkeit des Fremdpsychischen; der ontologische Solipsismus bestreitet sogar dessen Existenz. In der Philosophie des Geistes wird die Frage nach dem Bewusstsein anderer insbesondere als Qualiaproblem und als Intentionalit\u00E4tsproblem diskutiert. Ein wesentlicher Ansto\u00DF hierzu stammt von Thomas Nagel, der die Frage diskutierte, wie es sich wohl anf\u00FChlen w\u00FCrde, wie eine Fledermaus zu f\u00FChlen. Mit diesem Aufsatz wendete er sich gegen reduktionistische Positionen innerhalb der Neurowissenschaften, weil man aus seiner Sicht anhand des neuronalen Korrelats des Bewusstseins zwar feststellen kann, dass bestimmte Gef\u00FChle wie Schmerz vorhanden sind, aber nicht, wie sich dieser Schmerz bei einer dritten Person anf\u00FChlt. Ein Zugang zum eigenen Bewusstsein besteht nur aus der Erste-Person-Perspektive."@de . "Het probleem van andere geesten is de bestaansonzekerheid van de geest of het bewustzijn van iemand anders. Het is een begripsmatig probleem in epistemologie en filosofie van de geest waarin de geloofwaardigheid en rechtvaardiging van de geest of bewustzijn van iemand anders wordt betwist. Daarnaast wordt er met zekerheid gesteld dat het eigen bewustzijn wel echt bestaat. De gedachte achter het concept is dat het niet uitmaakt hoe geavanceerd iemands (doelbewuste) gedrag of communicatie overkomt, want de waarneming ervan is op zich onvoldoende om de aanwezigheid van degene zijn bewustzijn te garanderen. Ervaren is van essentieel belang voor het bewustzijn, maar kan alleen volledig bekend worden van binnenuit, van buitenaf is het in principe onzichtbaar. Het probleem van andere geesten is ook een centraal principe binnen het filosofische idee van solipsisme, die stelt dat alleen iemands eigen bewustzijn bestaat, die van anderen bestaan slechts in de geest van de waarnemer. Een overgrote meerderheid is van mening dat andere mensen ook bewust zijn en geloven bijvoorbeeld niet dat rotsen of bomen zich bewust zijn. Het meest gebruikte antwoord op het probleem van andere geesten is dat het bewustzijn ook wordt toegeschreven aan andere mensen omdat hun uiterlijke kenmerken, gedragingen en communicaties voldoen aan de voorwaarden en verwachtingen van het bewust zijn. Ze zijn net zoals anderen, maar dan op een andere manier, inclusief het bewustzijn met een ervaring op een bepaalde (andere) manier. Anderen hebben dus een geest of bewustzijn omdat er voldoende gelijkenissen vertoont worden. Dit wordt ook wel het 'argument van analogie' genoemd en wordt gezien als het belangrijkste tegenargument. Dit argument kan teruggevonden worden in de werken van: John Stuart Mill, Alfred Ayer en Bertrand Russell. Het blijft in principe een aanname, maar het heeft er alle schijn van dat iemand anders ook een bewustzijn heeft."@nl . . . "The problem of other minds is a philosophical problem traditionally stated as the following epistemological question: Given that I can only observe the behavior of others, how can I know that others have minds? The problem is that knowledge of other minds is always indirect. The problem of other minds does not negatively impact social interactions often due to innate mirror neuron functioning. There has also been an increase in evidence that behavior results from cognition which in turn requires consciousness and the brain."@en . . . . . "Het probleem van andere geesten is de bestaansonzekerheid van de geest of het bewustzijn van iemand anders. Het is een begripsmatig probleem in epistemologie en filosofie van de geest waarin de geloofwaardigheid en rechtvaardiging van de geest of bewustzijn van iemand anders wordt betwist. Daarnaast wordt er met zekerheid gesteld dat het eigen bewustzijn wel echt bestaat. Het blijft in principe een aanname, maar het heeft er alle schijn van dat iemand anders ook een bewustzijn heeft."@nl . . . . . . . . . . . "Il problema delle altre menti \u00E8 il problema filosofico di determinare come sappiamo che ci sono menti associate con i corpi che vediamo muoversi intorno a noi. Questo \u00E8 pi\u00F9 specificamente un problema di epistemologia. Il problema pu\u00F2 essere meglio espresso suddividendolo in passi successivi: 1. \n* Non possiamo sapere se quando io guardo un oggetto rosso ho la stessa percezione del rosso che ha un altro (es. non sappiamo se io, nel momento in cui assumessi lo stato mentale dell'altro allo stesso istante, non chiamerei quella sensazione verde); 2. \n* Per cui, non possiamo sapere che altre persone abbiano sensazioni qualsiasi opposte a reazioni nervose; 3. \n* Non possiamo mai conoscere direttamente un altro stato mentale. Conclusione: non possiamo mai sapere che esistono altre menti oltre alla nostra. Questo pu\u00F2 portare alla posizione filosofica conosciuta come solipsismo. In risposta a questo problema ci sono stati differenti approcci."@it . . . . . . "\u4ED6\u6211\uFF08\u305F\u304C\uFF09\u306F\u3001\u4ED6\u8005\u306E\u6301\u3064\u6211\u306E\u3053\u3068\u3092\u6307\u3059\u54F2\u5B66\u306E\u7528\u8A9E\u3002\u300C\u4ED6\u6211\u3092\u3044\u304B\u306B\u8A8D\u8B58\u306A\u3044\u3057\u7D4C\u9A13\u3067\u304D\u308B\u306E\u304B\u300D\u3068\u3044\u3046\u54F2\u5B66\u7684\u554F\u3044\u304C\u4ED6\u6211\u554F\u984C\u3067\u3042\u308B\u3002"@ja . . "Problem of other minds"@en . . . . . . . . . . . "30263"^^ . . . . . . . . . . "\u4ED6\u5FC3\u554F\u984C\uFF08\u82F1\u8A9E\uFF1AProblem of other minds\uFF09\uFF0C\u53C8\u7A31\u4ED6\u4EBA\u5FC3\u9748\u554F\u984C\uFF0C\u54F2\u5B78\u77E5\u8B58\u8AD6\u4E2D\u7684\u4E00\u500B\u50B3\u7D71\u554F\u984C\uFF0C\u7531\u61F7\u7591\u8AD6\u63D0\u51FA\u3002\u4E3B\u8981\u5167\u5BB9\u5728\u65BC\u5982\u4F55\u8B49\u660E\u5176\u4ED6\u4EBA\u8207\u6211\u5011\u64C1\u6709\u76F8\u4F3C\u7684\u5FC3\u9748\u3002\u4ED6\u5FC3\u554F\u984C\u53EF\u4EE5\u5F9E\u5169\u500B\u5C64\u9762\u4F86\u770B\uFF0C\u4E00\u65B9\u9762\uFF0C\u5982\u679C\u6211\u53EA\u80FD\u89C0\u5BDF\u5230\u5176\u4ED6\u4EBA\u7684\u5916\u986F\u884C\u70BA\uFF0C\u6211\u8981\u600E\u9EBC\u77E5\u9053\u5176\u4ED6\u4EBA\u4E5F\u64C1\u6709\u5FC3\u667A\uFF1F\u4EBA\u985E\u53EF\u4EE5\u900F\u904E\u5167\u7701\u4F86\u78BA\u8A8D\u81EA\u5DF1\u64C1\u6709\u5FC3\u667A\uFF0C\u4F46\u662F\u53EA\u80FD\u89C0\u5BDF\u5230\u5176\u4ED6\u4EBA\u7684\u5916\u986F\u884C\u70BA\uFF0C\u7531\u884C\u70BA\u4F86\u63A8\u8AD6\u5176\u4ED6\u4EBA\u4E5F\u64C1\u6709\u5167\u5728\u5FC3\u667A\uFF0C\u4E0D\u80FD\u76F4\u63A5\u89C0\u5BDF\u5230\u5176\u4ED6\u4EBA\u7684\u5FC3\u667A\u3002\u53E6\u4E00\u65B9\u9762\uFF0C\u5047\u8A2D\u5176\u4ED6\u4EBA\u6709\u5FC3\u667A\uFF0C\u6211\u5011\u53C8\u5982\u4F55\u900F\u904E\u89C0\u5BDF\u5225\u4EBA\u7684\u5916\u5728\u8868\u73FE\u4F86\u77E5\u9053\u5176\u4ED6\u4EBA\u7684\u5FC3\u667A\u548C\u6211\u5011\u7684\u4E00\u6A23\uFF1F\u81EA\u4E8C\u5341\u4E16\u7D00\u4EE5\u4F86\uFF0C\u54F2\u5B78\u5BB6\u5011\u5C0D\u65BC\u4ED6\u5FC3\u554F\u984C\u63D0\u51FA\u4E86\u5404\u5F0F\u5404\u6A23\u53EF\u80FD\u7684\u89E3\u6C7A\u65B9\u6CD5\uFF0C\u7136\u800C\u76EE\u524D\u4F3C\u4E4E\u9084\u6C92\u6709\u4E00\u500B\u6240\u6709\u4EBA\u90FD\u63A5\u53D7\u7684\u770B\u6CD5\u3002"@zh . . . . . . "\u4ED6\u5FC3\u554F\u984C"@zh . "\u0645\u0634\u0643\u0644\u0629 \u0627\u0644\u0639\u0642\u0648\u0644 \u0627\u0644\u0623\u062E\u0631\u0649 \u0647\u064A \u0645\u0634\u0643\u0644\u0629 \u0641\u0644\u0633\u0641\u064A\u0629 \u062A\u0642\u0644\u064A\u062F\u064A\u0627 \u0630\u0643\u0631\u062A \u0639\u0644\u0649 \u0623\u0646\u0647\u0627 \u062A\u062D\u062F\u064A \u0645\u0639\u0631\u0641\u064A \u0648\u0627\u0644\u062A\u064A \u0623\u062B\u0627\u0631\u062A\u0647 \u0627\u0644\u0634\u0643\u0648\u0643\u064A\u0629: \u0628\u0627\u0644\u0646\u0638\u0631 \u0625\u0644\u0649 \u0623\u0646\u0646\u064A \u0644\u0627 \u064A\u0645\u0643\u0646 \u0625\u0644\u0627 \u0623\u0646 \u0623\u0644\u0627\u062D\u0638 \u0633\u0644\u0648\u0643 \u0627\u0644\u0622\u062E\u0631\u064A\u0646\u060C \u0643\u064A\u0641 \u064A\u0645\u0643\u0646\u0646\u064A \u0623\u0646 \u0623\u0639\u0631\u0641 \u0623\u0646 \u0627\u0644\u0622\u062E\u0631\u064A\u0646 \u0644\u062F\u064A\u0647\u0645 \u0639\u0642\u0648\u0644\u061F \u0648\u0647\u064A \u0639\u0642\u064A\u062F\u0629 \u0645\u0631\u0643\u0632\u064A\u0629 \u0644\u0644\u0641\u0643\u0631\u0629 \u0627\u0644\u0641\u0644\u0633\u0641\u064A\u0629 \u0627\u0644\u0645\u0639\u0631\u0648\u0641\u0629 \u0628\u0627\u0633\u0645 \u0627\u0644\u0623\u0646\u0627. \u0627\u0644\u0641\u0643\u0631\u0629 \u0628\u0623\u0646\u0647 \u0645\u0646 \u0627\u0644\u0645\u0639\u0631\u0648\u0641 \u0623\u0646 \u0623\u064A \u0634\u062E\u0635 \u0644\u062F\u064A\u0647 \u0639\u0642\u0644 \u0648\u0627\u062D\u062F \u0645\u0648\u062C\u0648\u062F. \u0648\u062A\u0624\u0643\u062F \u0648\u062D\u062F\u0629 \u0627\u0644\u0623\u0646\u0627 \u0623\u0646\u0647 \u0628\u063A\u0636 \u0627\u0644\u0646\u0638\u0631 \u0639\u0646 \u0633\u0644\u0648\u0643 \u0627\u0644\u0634\u062E\u0635 \u0627\u0644\u0631\u0627\u0642\u064A\u060C \u0641\u0625\u0646 \u0627\u0644\u0633\u0644\u0648\u0643 \u0641\u064A \u062D\u062F \u0630\u0627\u062A\u0647 \u0644\u0627 \u064A\u0636\u0645\u0646 \u0648\u062C\u0648\u062F \u0627\u0644\u0639\u0642\u0644\u064A\u0629."@ar . . . . . "\u4ED6\u6211\uFF08\u305F\u304C\uFF09\u306F\u3001\u4ED6\u8005\u306E\u6301\u3064\u6211\u306E\u3053\u3068\u3092\u6307\u3059\u54F2\u5B66\u306E\u7528\u8A9E\u3002\u300C\u4ED6\u6211\u3092\u3044\u304B\u306B\u8A8D\u8B58\u306A\u3044\u3057\u7D4C\u9A13\u3067\u304D\u308B\u306E\u304B\u300D\u3068\u3044\u3046\u54F2\u5B66\u7684\u554F\u3044\u304C\u4ED6\u6211\u554F\u984C\u3067\u3042\u308B\u3002"@ja . . . . "Probleem van andere geesten"@nl . . . . . . "Der Begriff des Fremdpsychischen ist in sozialphilosophischen Kontexten, in der Erkenntnistheorie sowie in der Philosophie des Geistes gebr\u00E4uchlich. Max Scheler verwendete den Begriff zur Kennzeichnung der Erlebnisse anderer, die man nach seiner Auffassung unmittelbar am Gesicht ablesen kann."@de . . . . . . . . . . . . . . . . . . . . . . . . . . "\u0645\u0634\u0643\u0644\u0629 \u0627\u0644\u0639\u0642\u0648\u0644 \u0627\u0644\u0623\u062E\u0631\u0649 \u0647\u064A \u0645\u0634\u0643\u0644\u0629 \u0641\u0644\u0633\u0641\u064A\u0629 \u062A\u0642\u0644\u064A\u062F\u064A\u0627 \u0630\u0643\u0631\u062A \u0639\u0644\u0649 \u0623\u0646\u0647\u0627 \u062A\u062D\u062F\u064A \u0645\u0639\u0631\u0641\u064A \u0648\u0627\u0644\u062A\u064A \u0623\u062B\u0627\u0631\u062A\u0647 \u0627\u0644\u0634\u0643\u0648\u0643\u064A\u0629: \u0628\u0627\u0644\u0646\u0638\u0631 \u0625\u0644\u0649 \u0623\u0646\u0646\u064A \u0644\u0627 \u064A\u0645\u0643\u0646 \u0625\u0644\u0627 \u0623\u0646 \u0623\u0644\u0627\u062D\u0638 \u0633\u0644\u0648\u0643 \u0627\u0644\u0622\u062E\u0631\u064A\u0646\u060C \u0643\u064A\u0641 \u064A\u0645\u0643\u0646\u0646\u064A \u0623\u0646 \u0623\u0639\u0631\u0641 \u0623\u0646 \u0627\u0644\u0622\u062E\u0631\u064A\u0646 \u0644\u062F\u064A\u0647\u0645 \u0639\u0642\u0648\u0644\u061F \u0648\u0647\u064A \u0639\u0642\u064A\u062F\u0629 \u0645\u0631\u0643\u0632\u064A\u0629 \u0644\u0644\u0641\u0643\u0631\u0629 \u0627\u0644\u0641\u0644\u0633\u0641\u064A\u0629 \u0627\u0644\u0645\u0639\u0631\u0648\u0641\u0629 \u0628\u0627\u0633\u0645 \u0627\u0644\u0623\u0646\u0627. \u0627\u0644\u0641\u0643\u0631\u0629 \u0628\u0623\u0646\u0647 \u0645\u0646 \u0627\u0644\u0645\u0639\u0631\u0648\u0641 \u0623\u0646 \u0623\u064A \u0634\u062E\u0635 \u0644\u062F\u064A\u0647 \u0639\u0642\u0644 \u0648\u0627\u062D\u062F \u0645\u0648\u062C\u0648\u062F. \u0648\u062A\u0624\u0643\u062F \u0648\u062D\u062F\u0629 \u0627\u0644\u0623\u0646\u0627 \u0623\u0646\u0647 \u0628\u063A\u0636 \u0627\u0644\u0646\u0638\u0631 \u0639\u0646 \u0633\u0644\u0648\u0643 \u0627\u0644\u0634\u062E\u0635 \u0627\u0644\u0631\u0627\u0642\u064A\u060C \u0641\u0625\u0646 \u0627\u0644\u0633\u0644\u0648\u0643 \u0641\u064A \u062D\u062F \u0630\u0627\u062A\u0647 \u0644\u0627 \u064A\u0636\u0645\u0646 \u0648\u062C\u0648\u062F \u0627\u0644\u0639\u0642\u0644\u064A\u0629."@ar . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . "El problema de otras mentes (o bien en lat\u00EDn Quaestio aliarum animarum) ha sido tradicionalmente considerado como un reto epistemol\u00F3gico introducido por los esc\u00E9pticos. El reto puede ser expresado como sigue: dado que s\u00F3lo puedo observar el comportamiento de otros, \u00BFc\u00F3mo puedo saber que los otros tienen mentes? El razonamiento detr\u00E1s de esta cuesti\u00F3n es que, sin importar cu\u00E1n sofisticado es el comportamiento de alguien, el comportamiento por s\u00ED mismo no garantiza la presencia de una mente. Ser\u00EDa posible, por ejemplo, que las otras personas no fueran m\u00E1s que aut\u00F3matas hechos de carne y capaces de responder a est\u00EDmulos externos; pero no poseedores de una mente capaz de \"experimentarlos\"(\"zombis filos\u00F3ficos\" como son referidos en ocasiones). Quiz\u00E1s el argumento principal ofrecido contra esta posibilidad en la historia de la filosof\u00EDa es el argumento de analog\u00EDa (otras cosas tienen mentes si son lo suficientemente similares a nosotros); puede ser encontrado en los trabajos de John Stuart Mill, A. J. Ayer y Bertrand Russell. El argumento de analog\u00EDa ha afrontado escrutinio de algunos como Norman Malcolm quien encontr\u00F3 problemas con la naturaleza del caso \u00FAnico del argumento."@es . . . . "\u4ED6\u6211"@ja . . . . . . . . . . . . . "The problem of other minds is a philosophical problem traditionally stated as the following epistemological question: Given that I can only observe the behavior of others, how can I know that others have minds? The problem is that knowledge of other minds is always indirect. The problem of other minds does not negatively impact social interactions often due to innate mirror neuron functioning. There has also been an increase in evidence that behavior results from cognition which in turn requires consciousness and the brain. It is a problem of the philosophical idea known as solipsism: the notion that for any person only one's own mind is known to exist. Problem of other minds maintains that no matter how sophisticated someone's behavior is, behavior on its own does not guarantee the presence of thought. However, it is often disregarded by most philosophers as outdated. Behavior is recognized to occur due to a number of processes within the brain quelling much of the debate on this problem. Phenomonology studies the subjective experience of human life resulting from consciousness."@en . . "1120289621"^^ . "Il problema delle altre menti \u00E8 il problema filosofico di determinare come sappiamo che ci sono menti associate con i corpi che vediamo muoversi intorno a noi. Questo \u00E8 pi\u00F9 specificamente un problema di epistemologia. Il problema pu\u00F2 essere meglio espresso suddividendolo in passi successivi: Conclusione: non possiamo mai sapere che esistono altre menti oltre alla nostra. Questo pu\u00F2 portare alla posizione filosofica conosciuta come solipsismo. In risposta a questo problema ci sono stati differenti approcci."@it . "El problema de otras mentes (o bien en lat\u00EDn Quaestio aliarum animarum) ha sido tradicionalmente considerado como un reto epistemol\u00F3gico introducido por los esc\u00E9pticos. El reto puede ser expresado como sigue: dado que s\u00F3lo puedo observar el comportamiento de otros, \u00BFc\u00F3mo puedo saber que los otros tienen mentes? El razonamiento detr\u00E1s de esta cuesti\u00F3n es que, sin importar cu\u00E1n sofisticado es el comportamiento de alguien, el comportamiento por s\u00ED mismo no garantiza la presencia de una mente. Ser\u00EDa posible, por ejemplo, que las otras personas no fueran m\u00E1s que aut\u00F3matas hechos de carne y capaces de responder a est\u00EDmulos externos; pero no poseedores de una mente capaz de \"experimentarlos\"(\"zombis filos\u00F3ficos\" como son referidos en ocasiones). Quiz\u00E1s el argumento principal ofrecido contra esta "@es .