Trapped in the darkness of the night: thermal and energetic constraints of daylight flight in bats

Bats are one of the most successful mammalian groups, even though their foraging activities are restricted to the hours of twilight and night-time. Some studies suggested that bats became nocturnal because of overheating when flying in daylight. This is because—in contrast to feathered wings of birds—dark and naked wing membranes of bats efficiently absorb short-wave solar radiation. We hypothesized that bats face elevated flight costs during daylight flights, since we expected them to alter wing-beat kinematics to reduce heat load by solar radiation. To test this assumption, we measured metabolic rate and body temperature during short flights in the tropical short-tailed fruit bat Carollia perspicillata at night and during the day. Core body temperature of flying bats differed by no more than 2°C between night and daytime flights, whereas mass-specific CO2 production rates were higher by 15 per cent during daytime. We conclude that increased flight costs only render diurnal bat flights profitable when the relative energy gain during daytime is high and risk of predation is low. Ancestral bats possibly have evolved dark-skinned wing membranes to reduce nocturnal predation, but a low degree of reflectance of wing membranes made them also prone to overheating and elevated energy costs during daylight flights. In consequence, bats may have become trapped in the darkness of the night once dark-skinned wing membranes had evolved

Falácia naturalista e naturalismo moral: do é ao deve mediante o quero

O objetivo deste texto é discutir alguns argumentos contra a aceitação da falácia naturalista. Pretende-se mostrar aspectos que parecem corretos na argumentação dos que recusam aquela falácia, e, a despeito de seus acertos, demonstrar que estão fundamentalmente errados. O eixo para este desfecho é a reformulação da falácia em termos da recusa da implicação entre o ser e o querer. Espera-se, assim, tornar mais claras as relações - e a ausência delas - entre verdade e moral, bem como abrir espaço para a defesa de um naturalismo moral não comprometido com a existência de fatos morais. Este texto está dividido em cinco partes. Na primeira, apresenta-se a falácia naturalista de acordo com Moore; na segunda, distingue-se essa entre as formulações de Moore e de Hume; na terceira, apresentam-se objeções à interdição da passagem do "é" ao "deve" e se formulam respostas a essas objeções; na quarta, reapresenta-se o problema da interdição entre "é" e "deve" e se focaliza uma solução alternativa a ele mediante o querer; e, finalmente, na quinta parte, elaboram-se algumas conclusões acerca do naturalismo e do realismo na moral.<br>This article aims to discuss some arguments against the acceptance of the naturalistic fallacy. It intends to demonstrate that some aspects, which seem to be correct in the argumentation of those who refuse that fallacy, are, despite their pertinence in some points, fundamentally imprecise. In order to reach this outcome, the fallacy is reformulated in terms of the refuse of the implication between "being" and "the will". Therefore, it pretends to clarify the relations - and their absence - between truth and morality as well as enable a defense of a moral naturalism disengaged from the existence of moral facts. This text is divided in five parts. In the first one, I show the naturalistic fallacy according to Moore; in the second part, a distinction between Moore's and Hume's formulations of the naturalistic fallacy is elaborated; in the third part, I do not just present some objections to the interdiction of the passage from "is" to "ought", but also formulate some responses to them; in the forth part, the interdiction problem between "is and "ought" is retrieved and an alternative solution via the will is suggested for it; finally, in the fifth part, some conclusions are drawn about moral naturalism and moral realism

A teoria kantiana do respeito pela lei moral e da determinação da vontade Kant's theory of respect for the moral law of the determination of the will

Este artigo tem por objetivo examinar uma tensão existente no interior da teoria kantiana do respeito pela lei moral. Originalmente, na Fundamentação, o respeito é concebido por Kant como um mero efeito ou subproduto da imediata determinação da vontade pela lei moral. Na segunda Crítica, contudo, Kant parece conceder um papel mais positivo ao respeito, dando a ele a tarefa de enfraquecer a influência exercida pelas inclinações, o que contaria como uma promoção da influência da lei moral sobre a vontade. Buscaremos mostrar que essa alteração na teoria kantiana do respeito é inteiramente devida a uma concessão a um difundido modelo de determinação da vontade que é de inspiração humiana. Além disso, buscaremos mostrar que esse modelo humiano tem de ser completamente abandonado, porque ele se choca tanto com a concepção refletida de Kant sobre motivação moral quanto com sua concepção refletida sobre a determinação da vontade pelas inclinações.<br>This paper intends to examine a tension within Kant's theory of respect for the moral law. Originally, in the Groundwork, respect is conceived by Kant as a mere effect or by-product of the immediate determination of the will by the moral law. However, in the Second Critique, Kant seems to confer to respect a more positive role by assigning to it the task to weaken the influence exercised by the inclinations, thereby promoting the influence of the moral law on the will. We show that this shift in Kant's theory of respect is entirely due to a concession to a widespread model of determination of the will by inclinations, which is of Humean inspiration. Besides, we show that that Humean model must be completely abandoned because it is at odds both with Kant's considered view of moral motivation and of the determination of the will by inclinations