In the Phenomenology of Spirit, chapter IV, Hegel attempts to show how consciousness becomes self-consciousness. Self-consciousness manifests itself both as the ground on which it makes its object opposite to itself, and as a higher truth by demolishing the otherness of its object in order to preserve it for self-consciousness. Since it presupposes itself as the inner truth (or ground) it realizes itself both as the origin and the aim of desire. In other words, by virtue of presupposing its identity (...) in its dissolution, self-consciousness desires to re-constitute the unity with itself. Therefore, it grasps everything else as a negative object of desire in advance. That is to say, its appearance seems to be an ‘obstacle’ before its satisfaction. However, through experience of negating, self-consciousness learns that its object is also a ‘means’ (i.e., has truth or positive aspect) for its end point. It realizes this latter aspect of its object especially when it is faced with another self-consciousness. At this level, self-consciousness comes to see that there is a counter-balance of opposing powers between itself and the other self-consciousness. This counter-balance leads both self-consciousness to a mutual recognition and, then satisfaction of mutual desires. Therefore, since both the origin and the aim of desire is self-consciousness itself, it (self-consciousness) grasps itself as the positive (real) object of desire and then discerns in the mutual recognition the positive aspect of another which was taken as a negative element before. The satisfaction of desire begins with realizing this positive aspect of another self-consciousness. (shrink)

After the publication of Wahrheit und Methode in 1960, Hans-Georg Gadamer, a celebrated student of Martin Heidegger, received rapidly a worldwide response for his intellectual genius by fusing different philosophical horizons into a coherent and rational perspective which he calls ‘philosophical hermeneutics.’ In his attempt to construct philosophical hermeneutics, Gadamer criticizes historicism, romantic hermeneutics and modern subjectivism since they disregard ontological structure of historical understanding. By claiming that prejudgment (or fore-understanding) is the basis for a genuine understanding, he contends that (...) we can overcome false prejudgment only by having recourse to the subject matter of the texts and by understanding texts on the model of dialogue which happens between the partners questioning themselves on the basis of a subject (sache). For him, understanding oneself and others happens as an event of dialogue simply because understanding takes place within the world of language. Language gets concretized and temporalized by the give and take of words. In other words, language is not a mere system of signs, but rather is uncoveredness of beings and the way within which human Dasein realizes himself. Since historical tradition which supports every event of understanding discloses itself only within language and language is a matter of sharing and participating, understanding is historical and temporal. Here the words “historicity” and “temporality” do not refer merely to “being in the history and time.” This is to approach the event of understanding from chronological and universal notion of time. Historicity and temporality are basically the distinctiveness of disclosedness of beings. Philosophical thoughts, scientific theses, trends which effect the course of history constitute the historicity of understanding by creating a sort of discontinuity in the continuity of history. Hence historicity is the basis for the formation of fore understanding and prejudgment. Philosophical hermeneutics tries to show how the continuity of history and traditions occurs through discontinuity (historicity) of understanding. (shrink)

Globalization process through which our individual and societal relations turn out to be parts of world-wide network of power relations has transformed the meaning of the notion ‘dialogue’ dramatically. For discerning better this dramatic transformation, we should focus on the historical meanings of the notion ‘dialogue’. In ancient philosophical texts, such as Plato’s works, dialogue appears to have two different dimensions: 1) conversation of human soul with itself; 2) conversation between human beings toward a common purpose. In each case, this (...) notion refers basically to incompleteness and shortcomings of human knowledge and intellect regarding universal truth. Upon this basis, it signifies that ‘having a purposeful conversation with others’ is being on the way toward universal truth. (shrink)

In appearance, Husserl’s writings seem not to have had any influence on linguistic research, nor does what the German philosopher wrote about language seem to be worth a place in the history of linguistics. The purpose of the paper is exactly to contrast this view, by reassessing both the position and the role of Husserl’s early masterpiece — the Logical Investigations — within the history of linguistics. To this end, I will focus mainly on the third (On the theory of (...) wholes and parts) and fourth (The distinction between independent and non-independent meanings) Investigations, paying special attention to Husserl’s mereology and to the idea of a general pure grammar. The paper tries to situate the third and fourth Logical Investigation within the general context of late nineteenth-century and early twentieth-century linguistics and furthermore attempts to show the historical and theoretical importance of the Logical Investigations for the birth and the development of one of the most important linguistic “schools” of the twentieth century, namely structural linguistics. (shrink)

The paper’s purpose consists in pointing out the importance of the notion of “territory”, in its different accepted meanings, for the development of a theory and a practice of subjectivity both in deleuzean and canettian thought. Even though they start from very different perspectives and epistemic levels, they indeed produce similar philosophical effects, which strengthen their “common” view and the model of subjectivity they try to shape. More precisely, the paper focuses on the deleuzean triad of territorialisation, deterritorialisation, reterritorialisation, with (...) regard to the role it plays in the forming of the subject and in connection with the fundamental deleuzean notion of difference; it furthermore concentrates on the characterization of the notion of territory in Canetti’s work, also in the light of the mentioned deleuzean categories and with reference to the crucial canettian concept of transformation. Finally, the paper analyses both the political consequences of the “nomadic subjectivity” Deleuze and Canetti deal with and the critical and problematic aspects it involves. (shrink)

El pasado 11 de febrero se conmemoró en México el Día Internacional de la Mujer y la Niña en la Ciencia. Esta celebración, creada por la Asamblea General de las Naciones Unidas en el 2015 y promovida a través de su agencia para el fomento de la educación y la cultura, UNESCO, tiene el propósito de impulsar el acceso y la participación equitativa de las niñas y mujeres en la ciencia, la educación y la tecnología. Tarea que, aún en los (...) albores del siglo XXI, no es vana; puesto que el reconocimiento a la labor y presencia de las mujeres en la producción de conocimiento sigue enfrentando obstáculos estructurales importantes. (shrink)

En este artículo expongo cómo la filosofía trascendental kantiana utiliza la figura de las analogías de la experiencia como una forma de interpretación normativa y pragmática de las condiciones a priori del conocimiento. Dichas condiciones, no sólo se manifiestan en la constitución de nuestros juicios sintéticos acerca de los fenómenos empíricos; sino que también posibilitan la construcción de las ciencias naturales mismas, como la Física. Al final de esta exposición señalo que esta interpretación normativa y pragmática es esencial para la (...) filosofía trascendental en tanto, que sólo así, es posible la fundamentación metafísica de las leyes newtonianas. (shrink)

Este es un libro que nace de nuestro compromiso por señalar las contribuciones de las filósofas a partir de la pregunta vital: ¿Quiénes nos formaron? Como resultado, se presenta este diálogo a doce voces; reunidas para dialogar, desde distintos lugares en América Latina, sobre nuestra formación teórica, profesional y humana desde una plataforma equitativa y franca. Concebido, en medio de la pandemia por SARS-CoV-2, queremos construir un espacio abierto a nuevas ideas, propuestas e identidades en la Filosofía. Más aún, queremos (...) invitar a nuestros alumnxs a vislumbrar las posibilidades de un cambio radical en la forma en que concebimos y hacemos filosofía. (shrink)

Architectural space has some triggers for unique experiences and one of them is its atmosphere. The atmosphere has an unstable structure so that it is difficult to define clearly. We are capable of immediate appreciation, such as being inside or outside. Thus, the threshold between bodily experiences and mental emergence becomes a blurred one, like a haze. It is sensed in bodily presence by human beings. The boundaries, such as subject and object, are transgressed through the atmosphere. The subject appears (...) as a body and its movement in this discussion. Recognition of the existence of the body in space plays a significant role throughout the architectural design process. Theatrical dance or dance theatre (Tanztheater) practices provide new horizons for understanding the presence of the body in the space. Pina Bausch, as a choreographer, is one of the pioneers of this genre. The aim of the study is to point out the relations of body, space and atmosphere in Pina movie (2011). This study identifies choreographies with different aspects as follows: (1) In the atmospheric aspect; subject, object and their role in the atmosphere of choreographies by Pina Bausch were observed. (2) In the fictional space aspect; various spaces were examined in the sense of body-object-atmosphere interaction. (3) In the bodily aspect; space which is produced by the body and vice versa in dance theatre was investigated in the volumetric reflections of the body. This research contributes to bridging performative arts and architecture as understanding the space. It can be a guide for an architectural design studio to understand the role of the body through dance theatre. (shrink)

Buscando un acercamiento más íntimo a Adolfo Sánchez Vázquez como ser humano, integrante de una familia y educador, se realiza esta entrevista a María Aurora Sánchez Rebolledo, su hija. La misma fue realizada por José Ramón Fabelo Corzo y Rodrigo Walls Calatayud, en representación del equipo de Colección La Fuente, y tuvo lugar en noviembre de 2020, durante la época de confinamiento mundial debido a la pandemia por la COVID-19. La comunicación con Aurora se efectuó por medio de (...) mensajes electrónicos, a través de medios digitales. (shrink)

A tarefa que assumimos nesta dissertação foi colocar a pergunta: como as reflexões de Nietzsche sobre arte puderam, ao menos em parte, terem vindo a ser realizadas por meio de uma fisiologia da estética (cf. GM III 8; CW 7; NW, Objeções)? Antes de pretendermos esgotar o assunto, tentamos compreender a possibilidade de elaboração coerente desse problema ao longo do caminho de pensamento nietzschiano. Mas, para tanto, precisamos lidar com as variações de perspectiva próprias de uma filosofia que não se (...) pretende sistemática e assume suas tensões; e 1886 parece-nos ser um momento chave para vermos essas nuances, em particular no que diz respeito à arte. Naquele ano, Nietzsche escreveu novos prefácios para seus cinco livros publicados até então – O Nascimento da Tragédia (1872), Humano, demasiado humano I (1878) e II (1879-1880), Aurora (1881) e A Gaia Ciência (1882) –, buscando ressaltar o caráter unitário de sua obra, ou, como ele mesmo afirma em uma carta, apresentar a “história de um desenvolvimento”. E justamente a seu livro de estreia, ele adicionou um prefácio intitulado Tentativa de Autocrítica, no qual aponta para os aspectos que o inserem no todo de sua obra, mas, ao mesmo tempo, se distancia das concepções que ali configurariam uma “metafísica de artista”. Essa tensão é tratada no Capítulo I desta dissertação a partir de um contraste entre O Nascimento da Tragédia e a posterior Autocrítica. Após esse primeiro passo, procuramos mostrar no Capítulo II como, já em Humano, Nietzsche apresenta uma reorientação de sua estética, o que em Aurora e A Gaia Ciência se consolida com o enraizamento da moral, da filosofia e das artes na fisiologia, a qual argumentamos poder ser lida como logos da physis. No Capítulo III, indicamos como o ganho do âmbito fisiológico constitui o solo sobre o qual Nietzsche pensa o problema da inferência regressiva que o leva à sua distinção dos valores artísticos entre empobrecimento e abundância (cf. GC 370), que parece orientar sua fisiologia da estética. Por fim, discutimos como o exercício autocrítico nietzschiano e a inferência regressiva convergem em O Caso Wagner na antinomia entre os músicos Wagner e Bizet e na autoencenação nietzschiana como décadent que reconheceu sua doença, seu wagnerismo, e experimentou uma nova saúde. (shrink)

This paper discusses two notational variance views with respect to indexical singular reference and content: the view that certain forms of Millianism are at bottom notational variants of a Fregean theory of reference, the Fregean Notational Variance Claim; and the view that certain forms of Fregeanism are at bottom notational variants of a direct reference theory, the Millian Notational Variance Claim. While the former claim rests on the supposition that a direct reference theory could be easily turned into a particular (...) version of a neo-Fregean one by showing that it is bound to acknowledge certain senselike entities, the latter claim is based upon the supposition that a neo-Fregean theory could be easily turned into a particular version of a Millian one by showing that De Re senses are theoretically superfluous and hence eliminable. The question how many accounts of singular reference and content are we confronted with here — Two different (and mutually antagonistic) theories? Or just two versions of what is in essence the same theory? — is surely of importance to anyone interested in the topic. And this question should be answered by means of a careful assessment of the soundness of each of the above claims. Before trying to adjudicate between the two accounts, one would naturally want to know whether or not there are indeed two substantially disparate accounts. Grosso modo, if the Fregean Claim were sound then we would have a single general conception of singular reference to deal with, viz. Fregeanism; likewise, if the Millian Claim were sound we would be facing a single general conception of singular reference, viz. Millianism. My view is that both the Fregean Notational Variance Claim and its Millian counterpart are wrong, though naturally on different grounds. I have argued elsewhere that the Fregean Notational Variance Claim - considered in its application to the semantics of propositional-attitude reports involving proper names — is unsound. I intend tosupplement in this paper such a result by trying to show that the Millian Claim - taken in its application to the semantics of indexical expressions — should also be rated as incorrect. I focus on a certain set of arguments for the Millian Claim, arguments which I take as adequately representing the general outlook of the Millian theorist with respect to neo-Fregeanism about indexicals and which involve issues about the cognitive significance of sentences containing indexical terms. (shrink)

Philosopher Fiona Wollard recently advocated interpreting the achievements of women while giving birth. People readily recognize men-related achievements, like running a marathon, but not achievements related to giving birth. We expand on Woollard's notion of reproductive achievements, comparing them with ideas of human enhancement, which aims at humans becoming "stronger and faster". Criticisms to evolutionary psychology challenge its defense of a notion of a fixed human nature, and its disregard for the experience of birth. Some female scholars link human evolution (...) to the presence of premature infants requiring attention from mothers and alloparents. They explain why this gave an advantage to the human species, enhancing cooperation and other desirable traits. Other scholars develop philosophies of birth, mostly based on Arendt's conception of natality, questioning a human nature not sensitive to gender, excluding birth and childhood. Then we move to transhumanism, proponent of human enhancement. Transhumanism questions our biological inheritance for being flawed and outdated, including giving birth, restricting this to a source of great suffering. This assessment of the given does not consider its ambiguous, dialectical character. Because of that, tinkering with nature both accomplishes and frustrates the goals of human enhancement. (shrink)

Philosopher Fiona Wollard recently advocated interpreting the achievements of women while giving birth. People readily recognize men-related achievements, like running a marathon, but not achievements related to giving birth. We expand on Woollard's notion of reproductive achievements, comparing them with ideas of human enhancement, which aims at humans becoming "stronger and faster". Criticisms to evolutionary psychology challenge its defense of a notion of a fixed human nature, and its disregard for the experience of birth. Some female scholars link human evolution (...) to the presence of premature infants requiring attention from mothers and alloparents. They explain why this gave an advantage to the human species, enhancing cooperation and other desirable traits. Other scholars develop philosophies of birth, mostly based on Arendt's conception of natality, questioning a human nature not sensitive to gender, excluding birth and childhood. Then we move to transhumanism, proponent of human enhancement. Transhumanism questions our biological inheritance for being flawed and outdated, including giving birth, restricting this to a source of great suffering. This assessment of the given does not consider its ambiguous, dialectical character. Because of that, tinkering with nature both accomplishes and frustrates the goals of human enhancement. (shrink)

In this paper, I present the difficulty in the phenomenology of explaining the constitution of objectivities in consciousness. In the context of phenomenological reduction, constitution has to be understood as unveiling the universal and necessary essences. Recognized by Husserl in Ideas I and named as functional problems, the constitution of objectivities refers at first to individual consciousness, and then to an intersubjective one. In Ideas II, the phenomenologist explains how the constitution of nature, psyche, and spirit occurs. This process begins (...) by assuming three premises: the ontological realism, the regularity of nature, and the transcendental idealism. In this process, the ego, apart from constituting objects (the body, the psyche, and the others), constitutes itself. The objects of material reality are constituted through aesthetic synthesis which unifies singularities and contextualizes the lived experience. The body, as a perceptive organ, perceives the exterior, and the location of the sensory stimulus is the soul. The soul is a real and transcendent object, which is linked to physical things that are constituted in a solipsistic way or intersubjectively. Empathy allows the subject to recognize the consciousness of the alter ego as capable of spontaneous movements and actions, a co-presence sharing the same horizons. Thus, through the theoretical attitude, the physical world is perceived, and through the spiritual attitude the spiritual world is perceived, a living world shared by free intelligent beings. For this, intersubjectivity fulfills a fundamental role, because only in the relationship with the other does the identity of the objects, of the other, and of the self become evident. (shrink)

Kant’s dualism in anthropology and morality is said to be bridged only by means of a teleology that seems to betray the historical constitution of its subjectivity. And yet the Kantianarticulation of problems of theoretical and practical reason can be explored only insofar as they help us understand the correlated issues of the unity of reason, the relation of aesthetics and ethics in the light of the three Critiques, and the teleological conception of history. In this paper, I argue for (...) a teleological reading of the systematic architectonic so as to make sense of the concept of purposiveness as the a priori principle of judgment in its logical, aesthetic, and teleological reflection and of the unifying, a priori principles of each faculty–namely, conformity to law, final purpose, and conformity to purpose or purposiveness – respectively dealt with in the three Critiques. (shrink)

Según la versión estándar del juego de la imitación, la determinación del sexo de los participantes no desempeña ningún papel en el testeo de la inteligencia de máquina. Desafortunadamente, tal simplificación soslaya la teoría de la mente que fundamenta dicho juego. Teniendo en consideración este problema, en este ensayo argumento en contra de la simplificación del Test de Turing. En efecto, tal como sostengo, la determinación del sexo de los participantes no debe obviarse: la mente de una mujer y su (...) inteligencia son imitables y no dependen de realización física específica. Esto ocurre porque el funcionalismo de Turing supone un vínculo entre imitación, engaño y aprendizaje, tres claves para que el proyecto de la Inteligencia Artificial tenga éxito. (shrink)

Pese a su uso e importancia, no hay investigaciones semánticas sobre los pseudónimos. Aunque resulta claro que los nombres ficticios son importantes en la definición de la identidad de un artista, no ha habido mayor investigación sobre el rol que desempeñan. Aquí, justamente intento mostrar que son fundamentales en el arte, porque permiten crear la identidad de un personaje, pero ello ocurre principalmente en el mundo social. Dada la escasez de investigaciones sobre los pseudónimos y sobre su conexión con la (...) identidad, este artículo muestra: i) que no pueden ser designadores rígidos kripkeanos; ii) que la identidad que conllevan es puramente artística, y no metafísica. En la primera sección, apoyo parte de la propuesta de Kripke acerca de los designadores rígidos: los nombres propios, como tales designadores, deben analizarse a la luz de los mundos posibles; esto es, en términos de cómo podrían haber resultado las cosas de otra manera. En la segunda sección, examino los antecedentes y las consecuencias de que dichos nombres sean designadores rígidos. En la tercera, en cambio, argumento que los pseudónimos no pueden ser designadores rígidos como los nombres propios. Dicha conclusión es alcanzada a partir de la variación de un experimento mental kripkeano, uno que versa sobre Dios y el esfuerzo de Él para crear objetos. En la sección final muestro que los pseudónimos, en vez de designar rígidamente, crean personajes en el mundo social. Por ello la identidad que conllevan no es interna a los objetos; por el contrario, es un tipo de identidad que solo pertenece al mundo social. (shrink)