The presence of Neoplatonism in contemporary french phenomenology has a pregnance that crosses its most relevant points. Jean-Luc Marion's work does not escape this. In this work we approach the marionian appropriation of Nicholas of Cusa's thought, in the light of his writing Certitudes négatives, with the intention of understanding the cusanu´s ignorant doctrine as a way of negative certainty. La presencia del neoplatonismo en la fenomenología francesa contemporánea posee una pregnancia que atraviesa sus puntos más relevantes. La obra de (...) Jean-Luc Marion no escapa a esto. En este trabajo abordamos la apropiación marioniana del pensamiento de Nicolás de Cusa, a la luz de su escrito Certitudes négatives, con la intención de comprender la doctrina ignorante del Cusano como un modo de certeza negativa. (shrink)

Reconsideration of the logistic equation and of its expansion to the special and general Volterra competition equations in terms of mass/energy in phase-space, shows that information on the phase-spatial conditions of resource and consumers determines specific population parameters which, in turn, decide on coexistence and extinction.Thus, introduction ofInformation as a separate and independent biophysical parameter, in analogy, and in addition, to Force in Classical Physics, is necessary. This allows for quantification of informational effects on resource flows and population numbers. As (...) such, different population growth dN/dt during a competitive exclusion process, is theeffect of competition, and not itscause. (shrink)

In this book, Kas Saghafi argues that the notion of "the end the world" in Derrida's late work is not a theological or cosmological matter, but a meditation on mourning and the death of the other. He examines this and several other tightly knit motifs in Derrida's work: mourning, survival, the phantasm, the event, and most significantly, the term salut, which in French means at once greeting and salvation. An underlying concern of The World after the End of the World (...) is whether a discourse on salut (saving, being saved, and salvation) can be dissociated from discourse on religion. Saghafi compares Derrida's thought along these lines with similar concerns of Jean-Luc Nancy's. Combining analysis of these themes with reflections on personal loss, this book maintains that, for Derrida, salutation, greeting, and welcoming is resistant to the economy of salvation. This resistance calls for what Derrida refers to as a "spectro-poetics" devoted to and assigned to the other's singularity. (shrink)

Somehow rounding off an intellectual season in which humanities strongly lament the loss of Darwinian incitements, while exploiting both Wilson’s biophilia hypothesis and Rappaport’s engaged anthropology as springboards, this article wants to cast light on how two anthropologically undervalued manifestos of the Cambridge School – Harrison’s Themis and Cornford’s From Religion to Philosophy – laid the foundation of post-modern science. It highlights, in other words, how within evolutionary anthropology, to which we owe the birth of the comparative study of religions, (...) were surreptitiously raised significant issues against eco-systemic disfunctionalities due to the scientific pattern rooted in Atomism and modern Cartesianism itself. In order to counteract the conventional belief that evolutionary anthropology was entirely shaped by the kind of Positivism of Illuministic inspiration, the association between the “mystic” and the “savage” will be once more taken into consideration. In this regard, a quite unreleased focus on Lévi-Strauss’ paradigm “le totémism du dedans” is deemed also essential. As a consequence, the unfairly forgotten Cambridge Ritualists, Harrison and Cornford, will be especially rehearsed in the light of their adoption of the philosophical Bergsonian concept of durée as a means of probing into the monist vision enshrined in the mysteric religion of Ancient Greece. It is basically the special attention allotted to the mystic’s incorporation of a limitless cyclic time which helps us to detect the extent to which both Harrison and Cornford aimed at propounding an ethical anthropology eager to denounce the forward end because of the obdurate human projection outside the sphere of Life itself. What this essay thus propounds is not a rehearsal of the Cambridge School for the sake of it. While advocating cumulative knowledge around the very same foundation of the “scientific study of religions” through a constant and critical intertwining of past and present within the history of ideas, the essay as a whole speaks about interdisciplinary possibilities for humanizing Humanities. Although here the dire live issue of cultural genocide is not duly dealt with, the reader will find proof of the engagement of the anthropology of monistic religions to bring to the fore the breathtaking disconnection between liberal “developmental” economy and ecology. (shrink)