Hartry Field distinguished two concepts of type-free truth: scientific truth and disquotational truth. We argue that scientific type-free truth cannot do justificatory work in the foundations of mathematics. We also present an argument, based on Crispin Wright's theory of cognitive projects and entitlement, that disquotational truth can do justificatory work in the foundations of mathematics. The price to pay for this is that the concept of disquotational truth requires non-classical logical treatment.

Aproximaciones teóricas a la danza es producto de un trabajo investigativo conjunto que permite la circulación del conocimiento producido por distintos actores involucrados en el campo de la danza en Colombia. Para la Red de Investigación Cuerpo Danza Movimiento, esta publicación es un logro investigativo colectivo que ofrece una visión del conjunto de esfuerzos y perspectivas actuales sobre la danza en Colombia y en otras latitudes en donde este arte se ha ido convirtiendo en un objeto de estudio específico. En (...) este volumen se encuentran textos sobre la relación danza y filosofía, de Carlos Eduardo Sanabria (Universidad Jorge Tadeo Lozano); la relación danza y antropología, de Andrea Ceballos Flórez y la danza contemporánea como campo de investigación de la antropología (Pontificia Universidad Javeriana); un estudio etnográfico de la salsa en Bogotá, de el de Ángela R. Leguizamón (Universidad Nacional, Universidad Distrital FJC); la política cultural y la participación del sector en la políticas distritales, de el de Laura de la Rosa, Diana C. Varón y Aidaluz Sánchez A. (Universidad Santo Tomás). Sobre estudios historiográficos, Juliana Congote se centra en los procesos editoriales y la consolidación de las comunidades de interpretación de la danza contemporánea en el país (Universidad de Antioquia ); y en estudios sociales Liliana Echeverri, sobre la relación del baile social con los espacios sociales que aparecen en Manrique, Medellín (Universidad Andina Simón Bolívar, Ecuador) y el texto de Patricio Juárez F., sobre la práctica artística de la danza y su relevancia como fenómeno sociocultural (Universidad Autónoma de Nuevo León, México); igualmente encontramos sobre filosofía el texto propuesto por Paola V. Pita Gaona, quien analiza la teoría de la acción poética y la danza en Paul Valéry (Pontificia Universidad Javeriana ); y sobre medios interactivos de Gloria S. Sáenz, en la exploración investigativa realizada en la Escuela tecnológica del Instituto Técnico Central, sobre la utilización del Smartphone (como videocámara) para la producción discursiva, creando nuevas aproximaciones al mundo (Escuela Tecnológica ITC), y finalmente, el texto de Rebeca Sánchez A., sobre la transformación en la creación, la contemplación y la participación, de la experiencia dancística cuando son utilizados recursos tecnológicos (UNAM, México). (shrink)

While non-classical theories of truth that take truth to be transparent have some obvious advantages over any classical theory that evidently must take it as non-transparent, several authors have recently argued that there's also a big disadvantage of non-classical theories as compared to their “external” classical counterparts: proof-theoretic strength. While conceding the relevance of this, the paper argues that there is a natural way to beef up extant internal theories so as to remove their proof-theoretic disadvantage. It is suggested that (...) the resulting internal theories should seem preferable to their external counterparts. (shrink)

Sumário: 1. El caso del método científico, Alberto Oliva; 2. Un capítulo de la prehistoria de las ciencias humanas: la defensa por Vico de la tópica, Jorge Alberto Molina; 3. La figura de lo cognoscible y los mundos, Pablo Vélez León; 4. Lebenswelt de Husserl y las neurociencias, Vanessa Fontana; 5. El uso estético del concepto de mundos posibles, Jairo Dias Carvalho; 6. Realismo normativo no naturalista y mundos morales imposibles, Alcino Eduardo Bonella; 7. En la lógica de pragmatismo, Hércules (...) de Araujo Feitosa, Luiz Henrique da Cruz Silvestrini; 8 La lógica, el tiempo y el lenguaje natural: un sistema formal para tiempos de portugués, Carlos Luciano Manholi. / Temas em filosofia contemporânea II / Jonas Rafael Becker Arenhart, Jaimir Conte, Cezar Augusto Mortari (orgs.) – Florianópolis : NEL/UFSC, 2016. 167 p. : tabs. - (Rumos da epistemologia ; v. 14); ISBN 978-85-87253-27-9 (papel); ISBN 978-85-87253-26-2 (e-book). (shrink)

The complex world of thought and sensitivity in the sphere of contemporary art has entailed the revision and exclusion of disciplines aimed at providing a model to explain and conceptualize reality. Art history, as one such discipline, has had many of its contributions questioned from Gombrich’s epistemological reformulation to the postmodern discourses, which extol the death of the author, the post-structuralist idea of tradition as a textual phenomenon, and the declaration of the death of history as a consequence of the (...) hybridization of disciplines and of other bran- ches of human knowledge. Nevertheless, it can be demonstrated that proposals as those by Julius von Schlosser and Giulio Carlo Argan enclose reflections and methodological aspects which can help us face the task of understanding and visualizing the mediating role of historians in the culture of sensitivity, and the art modulations that have resulted from the blows of history and that, in turn, have shaped both art and art history into what they are or can be to us today. (shrink)

This collection highlights the new trend away from rationalism and toward empiricism in the epistemology of modality. Accordingly, the book represents a wide range of positions on the empirical sources of modal knowledge. Readers will find an introduction that surveys the field and provides a brief overview of the work, which progresses from empirically-sensitive rationalist accounts to fully empiricist accounts of modal knowledge. Early chapters focus on challenges to rationalist theories, essence-based approaches to modal knowledge, and the prospects for naturalizing (...) modal epistemology. The middle chapters present positive accounts that reject rationalism, but which stop short of advocating exclusive appeal to empirical sources of modal knowledge. The final chapters mark a transition toward exclusive reliance on empirical sources of modal knowledge. They explore ways of making similarity-based, analogical, inductive, and abductive arguments for modal claims based on empirical information. Modal epistemology is coming into its own as a field, and this book has the potential to anchor a new research agenda. (shrink)

[ES] En recientes décadas se ha observado un renovado interés por algunos de los temas clásicos de la ontología, desde áreas de conocimiento externas a la filosofía, sin embargo, este renacimiento ontológico ha «estimulado» una multiplicidad y diversidad de teorías y concepciones «ontológicas» que ha dado como consecuencia una proliferación de «ontologías» y de interminables batallas para determinar qué tipo de «entidades» estudian sus respectivos «dominios», que a su vez se consideran autónomos e independientes entre sí, inclusive de la propia (...) ontología. En este sentido, el propósito de este trabajo es caracterizar y representar de manera adecuada estas «ontologías», dentro del marco general del debate acerca de la naturaleza de la ontología. Es así que, en la primera sección haré un diagnostico de la ontología contemporánea; en la segunda proporcionaré algunas definiciones y caracterizaciones de las principales concepciones, en especial de las denominadas «ontologías aplicadas»; y en la tercera analizaré sí estas concepciones pueden ser consideradas diversos tipos de ontología o simplemente son diversos niveles de ontología. El marco de la discusión no se centrará en confrontar todas estas nociones, sino en describirlas y analizarlas para ofrecer un enfoque sobre el estado actual de la ontología y sus problemas. [EN] In recent decades there has been a renewed interest in some of the classic themes of ontology, from areas of knowledge external to philosophy; however, this ontological revival has «stimulated» a multiplicity and diversity of «ontological» theories and concepts that has resulted in a proliferation of «ontologies» and endless battles to determine what kind of «entities» study their respective «domains», which in turn are considered autonomous and independent, even of ontology itself. In this sense, the purpose of this work is to adequately characterize and represent these «ontologies», within the general framework of the debate about the nature of ontology. Thus, in the first section I will make a diagnosis of contemporary ontology; in the second I will provide some definitions and characterizations of the main concepts, especially the so-called «applied ontologies»; and in the third I will analyze whether these concepts can be considered different types of ontology or simply are different levels of ontology. The framework of the discussion will not center on confronting all these notions, but to describe and analyze them to provide a focus on the current state of ontology and its problems. (shrink)

Selected Bibiliography and Overview of Japanese Philosophy by reference to major Japanese Anthologies of Traditional and Modern Japanese Thought / Philosophy, listing a wide range of Japanese philosophers and thinkers from ancient times to the present.

Some metaphysicians believe that metaphysical modality is explainable by the essences of objects. In §II, I spell out the definitional view of essence, and in §III, a working notion of metaphysical explanation. Then, in §IV, I consider and reject five natural ways to explain necessity by essence: in terms of the principle that essential properties can't change, in terms of the supposed obviousness of the necessity of essential truth, in terms of the logical necessity of definitions, in terms of Fine's (...) logic of essence, and in terms of the theory of real definitions. I will conclude that the present evidence favours rejecting the hypothesis that modality is explainable by essence. (shrink)

« Qu’est-ce que le langage et à quoi sert-il ? » -/- « Qu’est-ce qu’un signe linguistique et en quoi consiste sa signification ? » -/- « Quels sont les effets que les expressions linguistiques produisent, les contraintes qu’il faut respecter et les précautions qu’il convient de prendre lorsqu’on les utilise ? » -/- Ce complexe de questions, dont on peut retracer l’origine dans un certain nombre de textes de l’Antiquité, oriente depuis les enjeux fondamentaux de la réflexion sur la (...) nature et le sens des expressions linguistiques ainsi que sur les conditions effectives de leur utilisation. Au fil des débats philosophiques, littéraires et autres, cette compréhension du langage s’est déclinée en une variété de manières d’entendre ce que, pour une expression linguistique ou une suite d’expressions linguistiques données, « signifier » veut dire. Les contributions de ce numéro thématique se sont concentrées sur les idées linguistiques que les auteurs de langue et culture grecque – confrontés, plus ou moins explicitement, à la question « comment penser le langage ? » – ont développées afin de rendre compte du phénomène complexe de la signification comme propriété des signes linguistiques, corrélat d’un contenu de pensée ou encore comme produit d’une pratique réglée d’échanges. (shrink)

Aux prises avec une archive en pleine expansion et une littérature secondaire dont la masse a atteint et, notamment depuis son tournant numérique, largement dépassé un seuil critique, l’archéologie philosophique a fait le deuil du rêve micrologique de « tout lire, tout étudier » que Michel Foucault s’était pourtant donné pour idéal régulateur en s’interdisant d’effectuer un tri en amont des « choses dites dans une culture, conservées, valorisées, réutilisées, répétées et transformées ». Il importe désormais moins de décrire la (...) totalité d’un champ que de tracer et de croiser des itinéraires. En gros, il s’agit de « raconter des intrigues », selon la formule bien connue de Paul Veyne. Arrimée à la philologie et à l’histoire des corpus, cette théâtralisation du travail philosophique n’est cependant pas arbitraire. Comme l’explique Alain de Libera dans l’un des rares propos métarchéologiques qu’il a livrés en marge de son œuvre canonique, face à l’« accumulation folle de connaissances et d’informations » qui caractérise l’environnement actuel de la recherche, « le rôle de l’historien-archéologue est d’identifier les bonnes structures ». Comment s’y prend-il ? « Il y a pour ce faire – poursuit Alain de Libera au cours du même « Grand entretien d’Actu-Philosophia » – un critère d’identification heuristique : la simplicité. La force d’une hypothèse de travail se mesure au nombre d’éléments qu’elle est capable d’intégrer et d’unifier, en un mot : de “simplifier” ». Parmi les intrigues qui ont marqué l’histoire récente de l’archéologie à vocation philosophique il y a sans doute l’« ἐπιστήμη alexandrinienne » qu’Alain de Libera a identifiée en étudiant les doctrines anciennes et médiévales de l’abstraction et qu’il a baptisée de la sorte pour souligner le rôle qu’Alexandre d’Aphrodise a joué dans sa genèse. Pour peu qu’il soit convaincu de son intérêt intrinsèque, le lecteur, surtout s’il se trouve être un antiquisant ou un médiéviste, résistera difficilement à la tentation de se demander s’il est possible de procéder à une extension – même ponctuelle – du « réseau aphrodisien » : peut-on élargir avec le même succès son domaine d’application en testant son pouvoir d’inclusion dans d’autres cas que celui de la filière qu’il était initialement destiné à synchroniser ? C’est une ébauche de simplification de cet ordre que mon hommage voudrait esquisser à partit de quelques textes qu’Alain de Libera a lui-même étudiés et selon une trajectoire parallèle à celle qu’il a lui-même tracée. (shrink)

What does it mean to say that some features, such as gender, race and sexual orientation, are socially constructed? Many scholars claim that social constructionism about a kind is a version of realism about that kind, according to which the corresponding kind is a social construction, that it, it is constituted by social factors and practices. Social constructionism, then, is a version of realism about a kind that asserts that the kind is real, and puts forward a particular view about (...) the nature of the kind, namely, that it is constituted by social factors and practices. Social constructivists about human kinds such as gender, race and sexual orientation often make an additional claim, namely, that these kinds are social constructions but they are typically believed to be biological kinds (that is, people are typically wrong about the nature of these kinds). Ron Mallon (2017) calls social constructions that are (falsely) taken to be biological kinds covert social constructions. This paper is about how we could have terms in our natural language that come to refer to covert social constructions. (shrink)

The Whorfian hypothesis has received support from recent findings in psychology, linguistics, and anthropology. This evidence has been interpreted as supporting the view that language modulates all stages of perception and cognition, in accordance with Whorf’s original proposal. In light of a much broader body of evidence on time perception, I propose to evaluate these findings with respect to their scope. When assessed collectively, the entire body of evidence on time perception shows that the Whorfian hypothesis has a limited scope (...) and that it does not affect early stages of time perception. In particular, all the available evidence shows that the scope of language modulation is limited in the case of time perception, and that the most important mechanisms for time perception are cognitive clocks and simultaneity windows, which we use to perceive the temporal properties of events. Language modulation has distorting effects, but only at later stages of processing or with respect to specific categorization tasks. The paper explains what is the role of these effects in the context of all the available evidence on time cognition and perception. (shrink)

The project of growing meat artificially represents for some the next best thing to humanity. If successful, it could be the solution to several problems, such as feed- ing a growing global population while reducing the environmental impact of raising animals for food and, of course, reducing the amount and degree of animal cruelty and suffering that is involved in animal farming. In this paper, I argue that the issue of the morality of such a project has been framed only (...) in terms of the best conse- quences for the environment, animals, and humans, or in terms of deontic princi- ples. I argue that to appreciate how deep and difficult this issue is, it is necessary to consider it in terms of a virtue-oriented approach. Such an approach will reveal aspects that are not apparent, not contemplated by typical approaches, but are essen- tial to our understanding of the morality of lab-grown meat. As I argue, evaluating the issue from a virtue-oriented perspective suggests that the project of in vitro meat should not be supported because it stems from unvirtuous motivations. (shrink)

Many moral philosophers have criticized intensive animal farming because it can be harmful to the environment, it causes pain and misery to a large number of animals, and furthermore eating meat and animal-based products can be unhealthful. The issue of industrially farmed animals has become one of the most pressing ethical questions of our time. On the one hand, utilitarians have argued that we should become vegetarians or vegans because the practices of raising animals for food are immoral since they (...) minimize the overall happiness. Deontologists, on the other hand, have argued that the practices of raising animals for food are immoral because animals have certain rights and we have duties toward them. Some virtue ethicists remain unconvinced of deontic and consequentialist arguments against the exploitation of animals and suggest that a virtue-based approach is better equipped to show what is immoral about raising and using animals for food, and what is virtuous about ethical veganism. (shrink)

A key premise of the kalam cosmological argument is that the universe began to exist. However, while a number of philosophers have offered powerful criticisms of William Lane Craig’s defense of the premise, J.P. Moreland has also offered a number of unique arguments in support of it, and to date, little attention has been paid to these in the literature. In this paper, I attempt to go some way toward redressing this matter. In particular, I shall argue that Moreland’s philosophical (...) arguments against the possibility of traversing a beginningless past are unsuccessful. (shrink)

Algunas de las preguntas fundamentales de la filosofía del arte son: 1) ¿Qué es una obra de arte?, 2) ¿Qué es Arte?, 3) ¿Qué es el arte? Responderlas es determinar el sentido del arte. Este tipo de preguntas están planteadas bajo la fórmula ¿Qué es X?, es decir, preguntas en las cuales en lo simple esta lo complejo, preguntas en donde lo simple no quiere decir que sean sencillas; son preguntas que traen dentro de si su naturaleza y carácter metafísico-ontológico-gnoseológico, (...) y hasta axiológico. No es el propósito de este trabajo hacer frente o resolver estos problemas, sino proporcionar una aproximación al concepto de “obra de arte” en la época actual y como podría entenderse en relación a ciertos problemas ontológicos y epistemológicos actuales. -/- [Extended Version of: Vélez León, Paulo (2006). «Aproximaciones a la ¿obra de arte?». En Políticas al borde. Una investigación sobre el arte contemporáneo cuencano en los discursos políticos actuales, editado por Paulo Vélez León y Hernán Pacucuru. Cuenca: Universidad de Cuenca/Bienal Internacional de Cuenca, 2006, pp. 1-12]. (shrink)

[ES] Nicolai Hartmann es uno de los filósofos más significativos en la filosofía contemporánea; empero, en la actualidad es poco conocido por nuestro mundo filosófico, posiblemente debido a que el esplendor de su filosofía coincidió con el naciente giro lingüístico y con el apogeo del existencialismo, los cuales, como se sabe, absorbieron gran parte de la atención y del quehacer filosófico de la época. Lo anterior, de una u otra manera ha dificultado el conocimiento objetivo de su obra. Es por (...) este motivo, que en este breve trabajo, me propongo presentar en forma esquemática una apostilla sobre su vida y su obra —y no una biografía completa—, que nos permita sentar las bases histórico-filosóficas para una primera aproximación a algunas de sus preocupaciones filosóficas. Esta aproximación se completa, en la parte final del trabajo, con una breve relación bibliográfica de algunos estudios introductorios a su vida y obra. [EN] Nicolai Hartmann is one of the most significant philosophers in contemporary philosophy; however, today is little known by our philosophical world, possibly because the splendor of his philosophy coincided with the nascent linguistic turn and the heyday of existentialism, which, as is known, absorbed much of the attention and philosophical work of the time. This, in one way or another has hindered the objective knowledge of his work. It is for this reason that in this short paper, I intend to present in schematic form a commentary on his life and his work —and not a full biography—, that allows us to lay the historical and philosophical foundations for a first approach to some of its philosophical concerns. This approach is completed at the end of the work, with a brief bibliographical note with some introductory studies to his life and work. (shrink)

Scholarly dissatisfaction with Aristotle’s fallacy of accident has traditionally focused on his examples, whose compatibility with the fallacy’s definition has been doubted time and again. Besides a unified account of the fallacy of accident itself, the paper provides a formalized analysis of its several examples in Aristotle’s Sophistici elenchi. The most problematic instances are dealt with by means of an internal reconstruction of their features as conveyed by Aristotle’s text and an extensive survey of their interpretation in the Byzantine and (...) Latin exegetical tradition. Carefully handled a doxographical approach, as opposed to rapid results oriented practices, proves to be most effective in that it supplies both useful albeit ordinarily overlooked insights and a comprehensive framework of reference for further investigations. (shrink)

On a highly influential way to think of modality, that I call ‘relationalism’, the modality of a state is explained by its being composed of properties, and these properties being related by a higher-order and primitively modal relation. Examples of relationalism are the Dretske-Tooley-Armstrong account of natural necessity, many dispositional essentialist views, and Wang’s incompatibility primitivism. I argue that relationalism faces four difficulties: that the selection between modal relations is arbitrary, that the modal relation cannot belong to any logical order, (...) that to explain how the modal relation can relate properties of different adicities additional ideological complexity has to be introduced, and that not all modal constraints are relational. From the discussion, I will extract desiderata for a successor theory of modality. (shrink)

This paper explores the scope and limits of rational consensus through mutual respect, with the primary focus on the best known formal model of consensus: the Lehrer–Wagner model. We consider various arguments against the rationality of the Lehrer–Wagner model as a model of consensus about factual matters. We conclude that models such as this face problems in achieving rational consensus on disagreements about unknown factual matters, but that they hold considerable promise as models of how to rationally resolve non-factual disagreements.

Marcus William Hunt argues that when co-parents disagree over whether to raise their child (or children) as a vegan, they should reach a compromise as a gift given by one parent to the other out of respect for his or her authority. Josh Millburn contends that Hunt’s proposal of parental compromise over veganism is unacceptable on the ground that it overlooks respect for animal rights, which bars compromising. However, he contemplates the possibility of parental compromise over ‘unusual eating,’ of animal-based (...) foods obtained without the violation of animal rights. I argue for zero parental compromise, rejecting a rights-oriented approach, and propose a policy that an ethical vegan parent and a non-vegan co-parent should follow to determine how to raise their children. (shrink)

One challenge faced by aesthetics is the development of an account able to trace out the continuities and discontinuities between general experience and aesthetic experiences. Regarding this issue, in this paper, I present an enactive model of some raw cognitive dynamics that might drive the progressive emergence of aesthetic experiences from the stream of general experience. The framework is based on specific aspects of John Dewey’s pragmatist philosophy and embodied aesthetic theories, while also taking into account research in ecological psychology, (...) cognitive sciences, and dynamic systems theory. The model focuses on dynamically relevant nodes at the pre-reflective and the reflective side of experience that would work as nested rhythmic constraints at different cognitive timescales with the potential to shunt experiences toward the aesthetic in everyday situations. My proposal constitutes a way to explore aesthetic experiences from an enactive perspective that regards them as transformative events in which cognitive processes entrain and are entrained by changes taking place in the environment, the brain, and the body. (shrink)

[ES] Este trabajo, realiza una sumarísima revisión histórica, a través de algunas conjeturas epistemológicas, sobre las reflexiones filosóficas acerca del mundo del arte, su estatuto, desarrollo y «funcionamiento» con el propósito de allanar el camino para una ulterior descripción de la problemática acerca de la noción del mundo del arte. [EN] This writing makes a brief historical review, through some epistemological assumptions, on the philosophical reflections on the art world, its status, development and «functioning» in order to pave the way (...) for a further description of the problems about the notion of the art world. (shrink)

This paper is a critical comment on an article of David Widerker which also appeared in the Journal of Philosophy. In this article, Wideker held, against positions previously defended by him, that in was possible to design effective counterexamples, in the line initiated by Harry Frankfurt in 1969, to the so-called “Principle of Alternative Possibilities”. The core of my criticism of Widerker is to deny that agents, in his putative counterexamples, are morally responsible for their decisions, owing to the fact (...) they are not able to respond appropriately to moral reasons. (shrink)

It’s constitutive of classical theism that there is a necessarily existent personal god who is also the creator of the universe, where the latter claim includes at least the following three theses: (i) God is wholly distinct from the natural world; (ii) God is the originating or sustaining cause of the natural world; and (iii) God created the natural world ex nihilo, i.e., without the use of pre-existing materials. Call this tripartite component of classical theism the classical view of creation. (...) In this paper, I offer a new argument against classical theism. In particular, I argue that creation ex nihilo is prima facie impossible, and that since the doctrine of creation ex nihilo is constitutive of classical theism, classical theism is false. (shrink)

Keith Donnellan wrote his paper on definite descriptions in 1966 at Cornell University, an environment where nearly everybody was discussing Wittgenstein’s ideas of meaning as use. However, his idea of different uses of definite descriptions became one of the fundamental tenets against descriptivism, which was considered one of the main legacies of the Frege–Russell– Wittgenstein view; and I wonder whether a more Wittgensteinian interpretation of Donnellan’s work is possible.

Aristotle, in his Metaphysics, not only tries to establish a relationship that is direct, coherent, inter-operational and "precise" between this science, its name as a science, and its object of study, but also begins an indignation that tries to set a science — materially adequate and formally correct — to study τὸ ὂν ᾗ ὂν. In order to complete this task, Aristotle does an in-focus strategy that consists on the diffusion of τὸ ὄν in its categories, that allows Aristotle the (...) possibility of formulate a science ἐπιστήμη to study τὸ ὂν ᾗ ὂν at the same time that supports the diffusion of τὸ ὄν in the "different categories or supreme genres" of τὸ ὄν. Due to this argumentation, Aristotle distinguishes the ἐπιστήμη σοφία of any other type of knowledge: the former is fundamentally an enquiry "about the first causes (πρῶτα αἴτια) and the principles (ἀρχὰς)". With this conception in mind, Aristotle was able to characterize several related forms of the ἐπιστήμη σοφία which, as a whole, eventually allow him to establish a science of the principles and causes "maximally universal and referred to…everything real", and in consequence, to "that that is, as long as something is". In this work, I will try to reconstruct such arguments, and offer some observations and conjectures referred to these notions that plausibly incline the scale in favor of an ontological reading of Aristotle’s Metaphysics, in order to contribute to clarify the confusion that exists between the aim of the discipline with the justification to establish the existence of its own object. (shrink)

[ES] En este trabajo, ofreceré una reconstrucción sucinta de los argumentos sobre el significado de la noción de mundo del arte, así como de sus implicaciones en la ontología del arte. En primer lugar, describiré de manera esquemática los principios básicos de la noción de mundo del arte de Danto, y a partir de estos principios delinearé su influencia en la teoría institucional del arte de George Dickie. Sobre esta base, apoyado en la crítica al rol de la teoría en (...) estética de Morris Weitz, intentaré evidenciar las dificultades de lo que se ha dado en llamar la teoría institucional del arte al momento definir lo que es el arte. En la parte final del trabajo, presentaré algunas sugerencias que podrían tomarse en consideración al momento de abordar la relación entre el mundo del arte y la ontología del mundo del arte. [EN] In this paper, I will offer a succinct reconstruction of the arguments about the meaning of the notion of the world of art, as well as its implications in the ontology of art. First, I will outline the basic principles of Danto's notion of the art world, and from these principles I will outline its influence on George Dickie's institutional theory of art. On this basis, supported by Morris Weitz's critique to the role of the theory of aesthetics, I will try to highlight the difficulties of what has been called the institutional theory of art at the moment of defining what art is. In the final part of the paper, I will present some suggestions that could be taken into account when considering the relation between the world of art and the artworld ontology. (shrink)

El proceso de aprehensión de lo cognoscible, en la filosofía contemporánea, ha sido tratado desde diversas perspectivas, entre ellas la fenomenológica y la analítica. Cada una de estas perspectivas aportan unos presupuestos filosóficos y procesos metodológicos que nos proporcionan marcos de trabajo para indagar en las vías de aprehensión del conocimiento; sin embargo, empleadas por separado son insuficientes y limitadas. En absoluto se trata de procurar un método universal, sino de integrar e indagar sobre diversos presupuestos, procesos, patrones y estructuras (...) para avanzar en la indagación de la aprehensión del conocimiento. En este sentido, en la primera parte, abordaremos la necesidad de tener reglas (definitorias y estratégicas) para ser parte y avanzar en cualquier «juego», en especial el del conocimiento. En la segunda y tercera, describiremos los «métodos» desarrollados por José Ferrater Mora (operaciones filosóficas) y Nicolai Hartmann (pensar sistemático), los que pueden ser un punto de partida, vías a considerar en este proceso. En la parte final, a modo de contraste, se ofrece en un gráfico un esquema metodológico de los dos métodos analizados. (shrink)

[ES] En este trabajo propedéutico, a través de los propios textos de Kant, intentaré ofrecer una descripción equilibrada y una reconstrucción sucinta de los argumentos que ofrece Kant acerca de la posibilidad e imposibilidad de la metafísica. En primer lugar presentaré algunas críticas a la metafísica, luego visualizaré la noción kantiana de metafísica, así como sus razones y momentos constitutivos; y finalmente, analizaré que tipo de conocimiento es la metafísica y las características y naturaleza de esta para que sea viable (...) dicha «ciencia». Para realizar este cometido, asumiré la hipótesis de que la metafísica para Kant, en correspondencia con la resolucion de la tercera cuestion del conocimiento, es una ciencia que integra razón práctica y teórica en un sistema universal que busca la transcendencia. Si la metafísica tiene alguna posibilidad, ésta probablemente sería la vía. [EN] In this propaedeutic work, through Kant’s own texts, I will try to offer a balanced description and a succinct reconstruction of Kant’s arguments about the possibility and impossibility of Metaphysics. In the first place I will present some criticisms of Metaphysics, then I will visualize the Kantian notion of Metaphysics, as well as its constitutive reasons and moments; and finally, I will analyze what kind of knowledge is Metaphysics and the characteristics and nature of it, so that this «science» is viable. In order to carry out this task, I will assume the hypothesis that Kant’s Metaphysics, in correspondence with the resolution of the third question of knowledge, is a science that integrates practical and theoretical reason into a universal system that seeks transcendence. If Metaphysics has any chance, this would probably be the way. (shrink)

This article presents a reconstruction of the scientific policies established in Ecuador in the years between 1979 and 2007. The purpose is double: on the one hand, it seeks to understand the process of institutionalization of the System of Science and Technology, on the other hand analysing the achievements of three scientific policies established during this period. Hence, the reconstruction is split into three stages: from 1979 to 1994 when the first scientific policy was in place; from 1994 to 2004 (...) the second policy; and between 2005 and 2007 the third policy. To obtain the objective, some of the most relevant normative aspects during each stage are reviewed, as well as institutional statistical records related to Science and Technology. (shrink)

La noción de mundos posibles, sostiene que nuestro mundo es un mundo entre otros, un subconjunto de todas las cosas que existen. Esto implica aceptar que existen mundos estructuralmente equivalentes con sus propios lenguajes [formales], que entre sí no tienen ningún estatuto privilegiado, p.e., el mundo y lenguaje del arte o el mundo y lenguaje de la física; no obstante, la idea de aceptar otros mundos equivalentes como mundos posibles epistémica y ontológicamente legítimos para acceder y expresar lo cognoscible del (...) mundo no goza de gran aceptación. En este sentido, de entre las múltiples dimensiones de la noción de mundos posibles anotada, su dimensión lógica, es una de las más extendidas, ésta se entiende como un posible estado de cosas o un posible curso de eventos. Empero, esta concepción es la más restrictiva de la noción de mundos posibles, no sólo porque dicha noción transmuta en una especie de «técnica predictiva» que nos permite analizar y visualizar posibles escenarios de un estado de cosas o un curso de eventos, sino porque fundamentalmente, la noción de mundos posibles pierde gran parte de su potencia conceptual. Hablar de proposiciones como conjuntos de mundos posibles, no es un error, pero es limitar innecesariamente el alcance y campo de acción de la noción de mundos posibles. Si entendemos dicha noción en la versión primaría de Lewis [«Nuestro mundo actual es sólo un mundo entre otros»], sería plausible recuperar, entre otras, las dimensiones ontológica y epistémica de la noción de mundos posibles, y por ende la posibilidad objetiva de indagar en formas alternativas y legitimas de acceder y expresar lo cognoscible del mundo; en este sentido, en este trabajo me propongo: (1) retomar la noción primaria de mundos posibles de Lewis, para analizar y explicitar brevemente sus limitaciones, virtudes y requerimientos; (2) examinar las condiciones de posibilidad de un mundo; y, (3) sugerir los lineamientos epistémicos que deberían considerarse y explicitarse cuando se habla de y desde un mundo posible a la hora de expresar un enunciado. (shrink)

Marjorie Perloff is a distinguished commentator on the literature of this century, best known for her work on Futurism, one of the pre-First War international and inter-art avant garde movements. Radical Artifice takes on the avant garde since 1960, observed from the angle of the institutions of popular culture -- in particular television talk shows, and graphic advertisements. The project of the book is to respond to Charles Bernstein's decree: "There is no natural look or sound to a poem. Every (...) element is intended, chosen. That is what makes a thing a poem" (qtd. 35). "Why, Perloff asks, "is the natural now regarded with such suspicion?" (35). (shrink)

There has been much debate recently on the question whether essence can explain modality. Here, I examine two routes to an essentialist account of modality. The first is Hale's argument for the necessity of essence, which I will argue is — notwithstanding recent attempted defences of it — invalid by its very structure. The second is the proposal that it is essential to essential truth that it is necessary. After offering three possible versions of the view, I will argue that (...) each fails to provide a metaphysical explanation of necessity in terms of essence. (shrink)

Resumo: Este artigo visa explorar a questão da educação em Platão a partir da contextualização histórica, pensando o modelo de Atenas, Lesbos e Esparta, e da perspectiva por onde uma má paideía, a baixa qualidade na formação de cidadãos, se torna a principal causa geradora da ruptura social. Foi feita, então, uma reflexão sobre as possibilidades de educação que atenienses de classes sociais distintas teriam e sobre a proposta platônica fundamentada na combinação entre a ginástica e a música, para que (...) se desenvolvesse um perfil de cidadão com ideais coletivos sólidos a ponto de se evitar a stásis. Palavras-chave: Platão, educação, dissensão, stásis, paideía. Abstract:This article aims to explore the question of education in Plato from the historical context, thinking the model of Athens, Lesbos and Sparta, and from the perspective where a bad paideía, the low quality in the formation of citizens, becomes the main generating cause of social disruption. Then, a reflection was made on the educational possibilities that Athenians from different social classes would have and on the Platonic proposal based on the combination of gymnastics and music, so that a citizen profile with solid collective ideals would be developed to the point of avoiding stásis. Keywords: Plato, education, dissension, stásis, paideía. (shrink)

The prologue of the Sophistici elenchi is as close an Aristotelian text gets to dealing with language as a subject matter in its own right, only in reverse. Language and its features bear consideration to the extent that they account for some major predicaments discursive reasoning is prone to, both as a separate and as a common endeavour. That being said, the linguistic pitfalls that trick us into thinking that whatever is the case for words and word-compounds is also the (...) case for the things and facts linguistic items stand for reveal as much about good linguistic habits and sound argumentation as they themselves are revealed by the principles and rules our argumentation goes by. In this connection, Aristotle resorted to a curious (or not so curious) analogy between words and counters which played a major role in explaining why language is such a powerful source of illusion and deception. As it happens, Aristotle accounting analogy is a case in point for showcasing the level of sophistication medieval Latin literature on fallacies achieved as early as the first half of the twelfth century. As a matter of fact, Western commentators managed to build compelling cases both in favour of and against the understanding that was to become and still is the standard story – which, of course, speaks volumes about their exegetical proficiency and technical expertise. On the one hand, trusting implicitly Boethius’ translation and well aware of his views on disputational hazards as opposed to computational reliability, they usually understood Aristotle’s comparison as if it was an analogy in name only. On the other hand, despite Boethius’ translation put them at a considerable disadvantage, Latin commentators were able to construe Aristotle’s analogy as bringing together two sets of symbolic variables (words and counters) that are neither entirely free nor entirely bound – which expose them to subtle but critical shifts in value and meaning. (shrink)

W. J. T. Mitchell's "Spatial Form in Literature: Toward a General Theory" (Critical Inquiry 6 [Spring 1980]: 539-67) raises some fundamental questions about the concept of form itself and makes some large claims for the centrality of spatial form not only in modern criticism but in our entire culture. I wish to address a few of the questions raised by his discussion. First, Mitchell posits an identity between spatial form and "synchronic structural models" as if all explanatory models abstracted from (...) temporal alteration were necessarily spatial. (shrink)

On the basis of historical and textual evidence, this paper claims that after his Tractatus, Wittgenstein was actually influenced by Einstein's theory of relativity and, the similarity of Einstein's relativity theory helps to illuminate some aspects of Wittgenstein's work. These claims find support in remarkable quotations where Wittgenstein speaks approvingly of Einstein's relativity theory and in the way these quotations are embedded in Wittgenstein's texts. The profound connection between Wittgenstein and relativity theory concerns not only Wittgenstein's “verificationist” phase , but (...) also Wittgenstein's later philosophy centred on the theme of rule‐following. (shrink)

Is it possible to know anything about life we have not yet encountered? We know of only one example of life: our own. Given this, many scientists are inclined to doubt that any principles of Earth’s biology will generalize to other worlds in which life might exist. Let’s call this the “N = 1 problem.” By comparison, we expect the principles of geometry, mechanics, and chemistry would generalize. Interestingly, each of these has predictable consequences when applied to biology. The surface-to-volume (...) property of geometry, for example, limits the size of unassisted cells in a given medium. This effect is real, precise, universal, and predictive. Furthermore, there are basic problems all life must solve if it is to persist, such as resistance to radiation, faithful inheritance, and energy regulation. If these universal problems have a limited set of possible solutions, some common outcomes must consistently emerge. In this chapter, I discuss the N = 1 problem, its implications, and my response (Mariscal 2014). I hold that our current knowledge of biology can justify believing certain generalizations as holding for life anywhere. Life on Earth may be our only example of life, but this is only a reason to be cautious in our approach to life in the universe, not a reason to give up altogether. In my account, a candidate biological generalization is assessed by the assumptions it makes. A claim is accepted only if its justification includes principles of evolution, but no contingent facts of life on Earth. (shrink)

Este volumen contiene los trabajos presentados en el I Simposio de Pensamiento Contemporáneo, celebrado en la Universidad Técnica Particular de Loja (UTPL) durante los días 23 y 24 de enero de 2019 y cuyo tema central fue las «Nuevas Tecnologías en la Educación» (SPC–NTE). Este Simposio tuvo como objetivo fomentar la interacción entre personas de diferentes formaciones e intereses en la discusión de problemas y soluciones relevantes para la educación en la era digital, a fin de intercambiar ideas sobre prácticas (...) e investigaciones que busquen comprender, mejorar y ampliar el uso de las nuevas tecnologías en los procesos de enseñanza–aprendizaje en los más diferentes contextos de enseñanza. 28 trabajos analizan abordan temáticas de especial interés para los futuros docentes, así como para quienes ya se desempeñan como tales en los diversos niveles educativos. Estos textos son instantáneas breves, ágiles y claras de las contribuciones teóricas o de experiencias pedagógicas que tratan sobre ambientes, softwares y hardwares para apoyar la enseñanza y aprendizaje; TIC en la educación universitaria; técnicas y estrategias lúdicas en educación; experiencias pedagógicas con las TIC y humanidades digitales en la educación. (shrink)

The concept of autonomy, once central to the self-understanding of modern philosophy, is under attack from at least two sides: (1) on the one side, there is a reawakened interest in naturalist philosophy, questioning the hybris of human self-understanding as being “above nature” and essentially free and rational; (2) on the other side, there is the feminist critique of autonomy as the wrongful generalization of a certain masculine/western understanding of the subject as independent person. Both aim at the core of (...) what the term “autonomy” normatively stands for: the capacity for rational self-determination. We inherit this concept of autonomy from Kant and encounter a variety of post-Kantian variations of it. In my paper, I will turn to Hegel in order to show that, although conceptualizing autonomy as rational self-determination, in his Philosophy of Nature, he incorporates elements of both naturalism and relational autonomy. Under revision, his concept of spirit provides us with a picture of the human as self-conscious animal or nature grasping itself. His notion of autonomy then turns out to be surprisingly fruitful for current debates, enabling us to understand our animalistic nature and our fundamental interdependency in a way that is not opposed to such concepts as rationality, freedom, and autonomy. As I will try to show, re-reading Hegel thus allows us to reconceptualize autonomy in a way that accords with its critics. (shrink)

In this paper we give some suggestions from etymology on the contrast between Kaplan’s direct reference theory and a neo-Fregean view on indexicals. After a short summary of the philosophical debate on indexicals (§1), we use some remarks about the hidden presence of a demonstrative root in all indexicals to derive some provisional doubts concerning Kaplan’s criticism of what he calls “sloppy thinker” (§2). To support those doubts, we will summarise some etymological data on the derivation of the so-called “pure (...) indexicals” from an original demonstrative root (§ 3). The aim of the paper is to consider etymological data as providing evidence for alternative theories of language and fostering new directions in linguistic and philosophical research on specific topics. (shrink)

This article discusses how the concept of a fair finite lottery can best be extended to denumerably infinite lotteries. Techniques and ideas from non-standard analysis are brought to bear on the problem.

With millions of animals brought into existence and raised for food every year, their negative impact upon the environment and the staggering growth in the number of chronic diseases caused by meat and dairy diets make a global move toward ethical veganism imperative. Typi-cally, utilitarians and deontologists have led this discussion. The purpose of this paper is to pro-pose a virtuous approach to ethical veganism. Virtue ethics can be used to construct a defense of ethical veganism by relying on the (...) virtues of compassion and fairness. Exercising these values in our relations with animals involves acknowledging their moral value, thus seeing that they are not our property or our food. It is important to emphasize that this argument applies only to well-developed societies that need not rely upon animals as sources of food, clothing, and various by-products. (shrink)

El presenta trabajo describe y caracteriza de manera breve y concisa lo que podría ser una ontología del arte. En la primera sección se presentan las dificultades actuales, así como las nociones y preguntas principales de la ontología. En la sección segunda, se bosquejan las definiciones y caracterizaciones actuales de la ontología, se hace especial hincapié, en la ontología aplicada. En la tercera, cuarta y quinta sección se caracteriza y configura lo que podría ser una ontología del arte, se evidencian (...) sus limitaciones así́ como sus perspectivas y trazabilidad para hacer viable dicha ontología; adicionalmente se abordan los aportes del realismo anglosajón a la cuestión. El propósito de esta caracterización es hacer evidente que es plausible dar un tratamiento integral al problema de la realidad y su configuración y desarrollo en los mundos regionales, como, el mundo del arte. (shrink)

One of the fundamental theses of Gadamer’s philosophical hermeneutics is that all knowledge is historically conditioned. This thesis appears to be self-refuting. That is, it appears to contradict itself insofar as its assertion that every knowledge claim is historically conditioned seems to assert an absolute, unconditionally true knowledge claim. If the historicity thesis does, in fact, refute itself in this way, then that spells trouble for philosophical hermeneutics. Gadamer was well aware of this, and so he attempts in several passages (...) to respond to this charge of self-contradiction. Those passages, however, are brief and difficult to understand. They consequently have been either neglected or inadequately understood. This paper makes better sense of those passages in order to defend Gadamer’s historicity thesis as coherent. (shrink)

Abstract: This paper is a response to Park Seungbae’s article, “Defence of Cultural Relativism”. Some of the typical criticisms of moral relativism are the following: moral relativism is erroneously committed to the principle of tolerance, which is a universal principle; there are a number of objective moral rules; a moral relativist must admit that Hitler was right, which is absurd; a moral relativist must deny, in the face of evidence, that moral progress is possible; and, since every individual belongs to (...) multiple cultures at once, the concept of moral relativism is vague. Park argues that such contentions do not affect moral relativism and that the moral relativist may respond that the value of tolerance, Hitler’s actions, and the concept of culture are themselves relative. In what follows, I show that Park’s adroit strategy is unsuc-cessful. Consequently, moral relativism is incoherent. (shrink)