El presente trabajo, se avoca a determinar cuál es el status ontológico del principio de no-contradicción -(P -P). Rechazo que la exigencia que dicho principio implica, sea de naturaleza entitativa, es decir, que sea una dimensión constitutiva de los entes exteriores a la función racional de la mente humana. Afirmo que la exigencia que impone dicho principio, se reduce a ser nada más que una exigencia emanada de la humana mente racional, siempre que ésta participe como uno de los miembros (...) de la relación mente-objeto. (shrink)

In Metaphysics Γ, Aristotle argues against those who seem to accept contradictions. He distinguishes between the Sophists, who deny the principle of non-contradiction through arguments, and the Natural Philosophers, whose physical investigations lead to the acceptance of objective contradictions. Heraclitus’ name appears throughout the discussion. Usually, he is associated with the discussion against the Sophists. In this paper, I explore how the discussion with the Natural Philosophers may illuminate both the interpretation of Heraclitus by Aristotle and Heraclitus’ own worldview. To (...) refute the Natural Philosophers, Aristotle proposes a general reconstruction of their reasoning. Roughly, relying on sensory evidence (A1), they see that the same thing changes from one opposite to another (A2). Such a change appears to characterize a generation out of non-being, which a Natural Philosopher does not accept (A3). To solve the problem, despite their different worldviews, Natural Philosophers hint at a state in which opposites co-occur, characterizing an objective contradiction (C). Looking at the discussion in Metaphysics Γ and Heraclitus fragments, sections 1–3 show how assumptions A1, A2, and A3 easily apply to Heraclitus. The case of the conclusion is more challenging. In the case of the Pluralists, the co-existence of opposites characterizes a state in which there is no generation. Such a view does not fit Heraclitus’ mobilism. To argue that Aristotle’s argument is general enough to encompass dynamic views, I examine his problematization of accepting the change of change in Metaphysics K and Physics V. There, after re-stating several points that appear in Metaphysics Γ, Aristotle argues that accepting the becoming of another becoming leads to a state of contradiction in which the becoming is perishing. Heraclitus’ B8, cited in Nicomachean Ethics, gives evidence that, for Aristotle, Heraclitus puts a process at the origin of an opposite process. Moreover, after examining the expression ‘living the death/dying the life’ in B62, I argue that Heraclitus was aware that his worldview implied a dynamic objective contradiction. Finally, an analysis of elemental changes in B36 proves that accepting objective contradictions does not make Heraclitus’ worldview less attractive. (shrink)

Heraclitus uses paradoxical language to present the relationship between opposites in his worldview. This mode of expression has generated much controversy. Some take the paradoxes as evidence of a contradictory identity of opposites (Barnes), while others propose a dynamic union through transformation without identity that avoids the contradiction (Graham). By examining B88 and B62, I seek to identify the stronger and weaker points of such readings. The contradictory identity reading thwarts the transformation between opposites. The dynamic reading offers a plausible (...) alternative. However, it skips a characterization of how Heraclitus conceives of the transformation between opposites in physical terms. To fill this gap, I consider Heraclitus’ use of what I call the anti-cognate internal object in B62. I argue that ‘living the death and dying the life’ is a case of change as mixture, a popular conception among the early Presocratics. Upon closer examination, the anti-cognate internal object suggests that real contradictions belong to Heraclitus conception of change. The details reveal a philosophically compelling view. (shrink)

The chapter presents the prototyping of a thinking routine designed to foster good inference habits in children ages 6 to 11. The prototyping was developed at Ninho, an educational project for children from underprivileged households in Brazil. The thinking routines by Ritchhart and colleagues (2006) served as our starting point. Following a Virtue Education (VE) approach, we supposed that the repeated application would conduce to habituation. In addition, to increase peer-to-peer interactions, the teacher applying the routines worked as a facilitator (...) in a Community of Inquiry (CI). After six months of application, the results were partially successful. We identified that the repeated exposition to the magic question “What makes you say that?” made children more aware of the evidence supporting their assumptions. Furthermore, the interactions between peers made them recognize different perspectives. However, we also identified some shortcomings. Most of them seemed to arise from cognitive biases. At the individual level, belief perseverance kept children too attached to their first assumptions. They preferred self-serving rationalizations instead of accepting a counter-argument. At the group level, we identified problems of social contagion such as information cascades. The effects of a first opinion rhetorically voiced were hard to efface. Since none of the steps on the previous routines addressed these biases, we prototyped a routine to start filling this gap. Following Critical Thinking (CT) theorists, we added a step of structured instruction concerning one specific reasoning technique - the inference to the best explanation. Moreover, the recommendation of cognitive psychologists motivated the inclusion of some extra features to avoid groupthink biases. For instance, a visual table that juxtaposes contrasting arguments should facilitate comparative evaluations. Also, a star-based evaluation scale should help different individuals to discuss their assessments based on a common ground. As described in the end, the prototype with elements from VE, CI and CT presented promising results. (shrink)

FDE, LP and K3 are closely related to each other and admit of an intuitive informational interpretation. However, all these logics are co-NP complete, and so idealized models of how an agent can think. We address this issue by shifting to signed formulae, where the signs express imprecise values associated with two bipartitions of the corresponding set of standard values. We present proof systems whose operational rules are all linear and have only two structural branching rules that express a generalized (...) Principle of Bivalence. Each of these systems leads to defining an infinite hierarchy of tractable approximations to the respective logic, in terms of the maximum number of allowed nested applications of the two branching rules. Further, each resulting hierarchy admits of an intuitive 5-valued non-deterministic semantics. (shrink)

The Vehicle Routing Problem (VRP) has been extensively studied by different researchers from all over the world in recent years. Multiple solutions have been proposed for different variations of the problem, such as Capacitive Vehicle Routing Problem (CVRP), Vehicle Routing Problem with Time Windows (VRP-TW), Vehicle Routing Problem with Pickup and Delivery (VRPPD), among others, all of them with deterministic times. In the last years, researchers have been interested in including in their different models the variations that travel times may (...) experience when exposed to all kind of phenomena, mainly vehicle traffic. This article addresses the VRP from this perspective, proposing the design and implementation of a genetic algorithm based on neutrosophic theory for calculating the fitness function of each route, considering the variability and uncertainty present in travel times. A deterministic genetic algorithm is also implemented with the average travel times to compare it with the neutrosophic algorithm using simulation. As conclusion, a deterministic algorithm does not necessarily generate the best solution in the real world, full of uncertainty. Also, the quantification of uncertainty using neutrosophic theory can be used in route planning, opening a broad and interesting field of research for future investigations. (shrink)

FDE is a logic that captures relevant entailment between implication-free formulae and admits of an intuitive informational interpretation as a 4-valued logic in which “a computer should think”. However, the logic is co-NP complete, and so an idealized model of how an agent can think. We address this issue by shifting to signed formulae where the signs express imprecise values associated with two distinct bipartitions of the set of standard 4 values. Thus, we present a proof system which consists of (...) linear operational rules and only two branching structural rules, the latter expressing a generalized rule of bivalence. This system naturally leads to defining an infinite hierarchy of tractable depth-bounded approximations to FDE. Namely, approximations in which the number of nested applications of the two branching rules is bounded. (shrink)

The aim of this paper is to defend a theory of artifacts based on the concept of field of action, as an alternative to functional, intentional and double-nature theories. The proposed theory is realistic about the existence of entities that are artifacts, and praxiological about the nature of such entities. The basis of the theory is the concept of action; from this concept, the concepts of field of action and participants in a field of action, namely, agents and objects, are (...) introduced. An artifact is defined as an object that has a part and role in the achievement of an action. (shrink)

El presente artículo analiza la etapa denominada arqueológica de Michel Foucault. Puntualizando principalmente cómo en esta etapa es entendido el concepto de libertad desde la noción foucaultiana de discurso. Se aborda, en este sentido, la etapa arqueológica de Foucault desde tres áreas. La primera, nos habla de cómo se erige lo diferente, lo anormal. La segunda, expone cómo se construye lo aparente, lo indiscutible. Por último, a partir de un marco teórico previamente expuesto, reflexionamos respecto del concepto de libertad.

ES: La economía tradicional explica la evolución de los individuos y del conocimiento de forma muy parcial. Los nuevos medios exigen una reconsideración del papel del individuo y del valor comunal del conocimiento que permita una reorientación del sentido económico y las acciones individuales. Frente a la teoría de juegos tradicional de suma 0, es posible encontrar formulaciones cooperativas que muestran su robustez y pertinencia. EN: Classical economics explains the evolution of individuals and knowledge in a very partial way. New (...) technological means require a reconsideration of the role of individuals and communal value of knowledge. This rethinking allows a reorientation of both the economic sense and individual actions to become a reality. Against a classical theory of zero-sum games, it is possible to reshape cooperative ways that show their robustness and pertinence. (shrink)

L’articolo illustra il modo in cui Dante ha utilizzato le fonti medievali nel campo dell’ottica e degli exempla dei bestiari per costruire analogie al fine di ragionare delle ricchezze e della nobiltà. Il testo analizza, in particolare, Purg. XVII 1-9, Cv. II iv 16-17, III vii, ix, alcuni frammenti della canzone Le dolci rime e il relativo commento in Cv. IV. Alla fine dell’articolo si espone il contrappunto filosofico che Dante offre alle vicende storiche del suo tempo.

Se hace presente la necesidad de una ontología relacional para la teología (Hemmerle, 1996, p. 26) y la fenomenología actual ayuda a dar piso a esa ontología en cuanto muestra el fondo de la existencia, de la realidad, de la forma de aquello que está en el origen como dato dado. La donación se convierte así en la nueva concepción del ser, no el ser como esse, sino como donación y relación, como llamado originario y como respuesta existencial, así se (...) puede pensar una ontología trinitaria cristiana pero también plenamente humana. (shrink)

La pandemia del Covid19 es un acontecimiento entendido en la forma fenomenológica de su llegada y de su permanencia, pues irrumpe, cambia, afecta a la humanidad en su totalidad. No es un acontecimiento personal o territorial que se convierte en objeto de alguna disciplina en especial o responsabilidad de ciertos actores sociales. Más allá de la búsqueda de su origen o de las causas de su aparición, hay en ella una característica revelatoria que convoca, llama y pide una respuesta. Escuchar (...) la llamada y dar el responsorio es tarea obligada de la humanidad actual por encima de visiones sesgadas, parciales, culpabilizantes o escapistas. La enseñanza social de la Iglesia aporta, en este momento, una visión integral para afrontar el momento difícil mediante la acción y agencia de todos los seres humanos. La propuesta es una ética ecológica integral que reconozca la interconexión entre toda la realidad y proponga una acción de cuidado integral de la creación. (shrink)

(Relato breve de ideas). [...] Algo atormenta a María, mi más admirada científica. El tesoro que custodia es tan grande, que la mínima irregularidad hace saltar todas las alarmas. Las nuevas arrugas de su frente se expanden en ondas concéntricas y hacen subir la tensión. [...].

The article starts with two uses presented by Plato concerning the etymology of Hades' name. In the Phaedo, he follows the tradition and interprets the name as the 'in-visible'. In the Cratylus, on the other hand, he proposes a new reading of Hades as the 'all-knowing'. Despite this inconsistency, there is an anterior coherence in regard to the project of extinguishing the fear of death in the tradition. To understand these differences and similarities we recur to the Republic. In this (...) dialogue, there is a political motivation to extinguish the fear of death amongst citizens. Fearing death would be prejudicial for their brave behaviour in battles. We also found a concession to the manipulative use of the etymologies in order to correct illusory beliefs of the people. These are taken as evidence that the superficial variation on the use of the etymologies of Hades is consistent if read under the framework of a political project. Nevertheless, this is not exempt from moral questions. One may ask if this kind of manipulation remains to be seen as wrong, who would be allowed to do it and in which cases. It follows an attempt to find Plato's answer to these questions and a discussion with the contemporary literature on the subject. (shrink)

Integral development as the most assertive path of sustainable development models is presented as a new paradigm in the social teaching of the church. It is a question of identifying the theoretical foundations that precede the encyclical Laudato Si’ (ls) from philosophy and theology: the harmony of quaternity, the mystique of creation, the science-faith dialogue and the theology of the small and the poor. At the same time it tries to recover and remember the reflections and teachings that are already (...) in the tradition of the church on the “common house”. It proposes a renewed theological attitude and joint ethical action of all humanity, believers and non-believers. (shrink)

The new Christian humanism is not about concepts and theories. It is a mystical experience of the centrality of Jesus Christ, of His face of mercy, of love given and delivered. Love is the gift that we must accept and respond to with love, especially with an ethic of love that makes us stand in solidarity with nature, with each other, and with the poor in a special way. We are a gift that is communicated. We must use the resources (...) of science, technology, and educational advances without fear, but always looking at human beings as the goal of our action. Everything is summarized in an integral ethic of loving care, in which women are experts and especially women religious in the church . (shrink)

Este artículo se propone realizar un acercamiento a la concepción que desarrolla Matthew Lipman sobre las múltiples dimensiones transactivas del pensamiento, con la intención de apreciar la forma en que aporta a la consolidación de una racionalidad que tenga como características distintivas la complejidad y el humanismo; en virtud de ello, se analizan las tres vertientes principales del pensamiento multidimensional, a saber: crítica, creativa y cuidadosa. La consecuencia del escrutinio arroja que la interacción y reciprocidad que se da entre las (...) tres dimensiones susodichas abre las puertas para la emergencia de un pensamiento de orden superior, la razonabilidad, que no es otra cosa que una racionalidad compleja, capaz de reconocer la pluralidad y la diversidad; es decir, una racionalidad que pretende superar las limitaciones del pensamiento imperante, para no incurrir en la unilateralidad, el instrumentalismo y el cientifismo. Así las cosas, el pionero del programa de Filosofía para Niños considera que el alcance de la razonabilidad debe ser la finalidad de todo proceso educativo; de ahí que Lipman se dé a la tarea de forjar una propuesta filosófico-pedagógica, que será la base para el despliegue de las habilidades superiores del pensamiento, las cuales resultarán indispensables para la construcción de una democracia de alta calidad. (shrink)

El capítulo parte por ubicar el contexto social y político en el que se enmarca el cambio constitucional de 1991 en Colombia, asimismo, sus antecedentes jurídicos-políticos, a fin de dar cuenta de las diversas estrategias utilizadas para su aprobación y desarrollo. Seguidamente, nos ocupamos de las discusiones que al interior de la ANC se dan sobre la salud, y la forma bajo la cual se configuran las políticas sociales bajo la nueva forma de Estado Social de Derecho, para presentar finalmente (...) algunos elementos de discusión. (shrink)

Se presentan las concepciones sobre el argumento ontológico en Paul Tillich y en Jean-Luc Marion. Paul Tillich no ha creado una propia escuela de pensamiento, pero ha influido sobre muchos pensadores. Abre el camino a posteriores reflexiones, desde diversos puntos metodológicos, sobre el problema ontológico, sobre la realidad de Dios y sobre la relación del Ser con la cultura. Se puede decir que, a partir de él, se abren caminos para pensar el papel de la mística en el conocimiento del (...) Being itself (el ser mismo), la relación dinámica en la vida del hombre, el darse del Ser como ágape, la correlación entre mística y cultura. Y Jean-Luc Marion lleva a su plenitud las ideas de Anselmo y Tillich: Dios no se piensa sino que se da. (shrink)

Este artículo recoge las críticas que se han hecho a la metafísica y a la teología respecto al concepto de Dios. Indica algunos filósofos que han aceptado acríticamente dichos ataques a la ontoteología o concepción de Dios, y señala otros (Lévinas, Marion) que buscan vías de salida. Estas vías de salida son la fenomenología de la donación, entendiendo a Dios como fenómeno saturado que se da a un yo pasivo (no al yo constituyente moderno), donación que supera la visión representacional (...) de Dios y abre el camino a una hermenéutica de la donación. (shrink)

El giro teológico de la fenomenología francesa contemporánea abre nuevos caminos de reflexión a la filosofía y a la teología, por la donación del fenómeno saturado.

Este trabajo tiene como objetivo mostrar lo que es una sana laicidad en la sociedad actual pluralista, multicultural, democrática y diversa. En primer lugar se presentan dos tentaciones de la iglesia hoy: refugiarse en el ghetto y cerrarse al mundo dando razón a los fundamentalistas laicos que la consideran como algo privado, o salir a la cruzada a imponer sus creencias y su mensaje. Luego se analiza el proceso histórico de formación del pluralismo, de la laicidad y de la libertad (...) religiosa con énfasis en los modelos norteamericano y francés. Se concluye con una visión de lo que es la laicidad en la doctrina de la iglesia católica hoy y una propuesta de lo que debe ser el verdadero pluralismo y la sana laicidad hoy. This article has as aim show what is a healthy secularism in the current pluralist, multicultural, democratic and diverse society. First, it presents two temptations of the church today: to shelter in the ghetto and to be closed to the world giving reason to the lay fundamentalists who consider faith to be something private, or to go out to the crusade to impose Christian beliefs and message. Then there is analyzed the historical process of formation of the pluralism, of the secularism and of the religious freedom emphatically in the models North American and French. The article concludes with a vision of what is the secularism in the doctrine of the catholic church today and a proposal of what must be the real pluralism and the healthy secularism today. (shrink)

Una hermenéutica de la experiencia y el testimonio es la tarea actual de la teología. Eso se tratará de iniciar en las páginas siguientes. La propuesta que se hace en este estudio es indicar que sin experiencia y testimonio no es posible ni entender el cristianismo, ni proclamarlo, pues se puede quedar en un anuncio publicitario, o en una ideología en competencia, o en un mensaje inútil para el hombre de hoy. Se hace necesario volver a un protocristianismo, es decir, (...) a la estructura fundamental de la experiencia pascual de los primeros cristianos: la experiencia de la resurrección lleva ineluctablemente a contar esa experiencia y a expresarla en relatos testimoniales corroborados con la fuerza de la vida del testigo. (shrink)

The depth-bounded approach seeks to provide realistic models of reasoners. Recognizing that most useful logics are idealizations in that they are either undecidable or likely to be intractable, the approach accounts for how they can be approximated in practice by resource-bounded agents. The approach has been applied to Classical Propositional Logic (CPL), yielding a hierarchy of tractable depth-bounded approximations to that logic, which in turn has been based on a KE/KI system. -/- This Thesis shows that the approach can be (...) naturally extended to useful nonclassical logics such as First-Degree Entailment (FDE), the Logic of Paradox (LP), Strong Kleene Logic (K3 ) and Intuitionistic Propositional Logic (IPL). To do this, we introduce a KE/KI-style system for each of those logics such that: is formulated via signed formulae, consist of linear operational rules and branching structural rule(s), can be used as a direct-proof and a refutation method, and is interesting independently of the approach in that it has an exponential speed-up on its tableau system counterpart. The latter given that we introduce a new class of examples which we prove to be hard for all tableau systems sharing the V/& rules with the classical one, but easy for their analogous KE-style systems. Then we focus on showing that each of our KE/KI-style systems naturally yields a hierarchy of tractable depth-bounded approximations to the respective logic, in terms of the maximum number of allowed nested applications of the branching rule(s). The rule(s) express(es) a generalized rule of bivalence, is (are) essentially cut rule(s) and govern(s) the manipulation of virtual information, which is information that an agent does not hold but she temporarily assumes as if she held it. Intuitively, the more virtual information needs to be invoked via the branching rule(s), the harder the inference is for the agent. So, the nested application the branching rule(s) provides a sensible measure of inferential depth. We also show that each hierarchy approximating FDE, LP, and K3 , admits of a 5-valued non-deterministic semantics; whereas, paving the way for a semantical characterization of the hierarchy approximating IPL, we provide a 3-valued non-deterministic semantics for the full logic that fixes the meaning of the connectives without appealing to “structural” conditions. -/- Moreover, we show a super-polynomial lower bound for the strongest possible version of clausal tableaux on the well-known class of “truly fat” expressions (which are easy for KE), settling a problem left open in the literature. Further, we investigate a hierarchy of tractable depth-bounded approximations to CPL based only on KE. Finally, we propose a refinement of the p-simulation relation which is adequate to establish positive results about the superiority of a system over another with respect to proof-search. (shrink)

Según varios filósofos del lenguaje contemporáneos, el argumento Frege-Geach plantea una objeción genuina para el expresivismo semántico. En el presente texto se sostiene que una manera eficaz de enfrentar y superar este argumento es modificando la concepción expresivista clásica. Se examinan el expresivismo clásico y el expresivismo mínimo y se propone una versión de este último que, a la vez que supera la objeción derivada del argumento Frege-Geach, tiene la ventaja de incluir dentro del espectro del expresivismo teorías que claramente (...) tienen este “espíritu” pero que la caracterización clásica deja fuera. (shrink)

In this paper, I argue that if one is already an advocate of scientific realism, then one would be also a realist about laws of nature. To show this, I argue that only scientific realists would accept that non-accidental regularities require explanation and that their genuine explanation is given by laws of nature. Then, from this conclusion, it seems that scientific realists have reason to believe that there are laws of nature in an objective sense. If this is correct, the (...) conclusion is that there are no reasons for advocates of scientific realism to be skeptics about laws of nature. (shrink)

Qué es la esencia. En qué consiste la esencia en metafísica.

Neste artigo discutimos a passagem da “virada naturalista” à “virada informacional” na Filosofia, ao argumentar que o processo de desconstrução da metafísica da subjetividade ocorrido na primeira virada teria contribuído para a emergência da segunda. Evidenciamos, com isso, como a concepção cartesiana de ser humano como único possuidor de alma e medida de todas as coisas passou para um cenário no qual ele é concebido como apenas mais uma animal dentre outros (pela influência do darwinismo) e, posteriormente, como a exclusividade (...) e superioridade do ser humano foi novamente afetada com o desenvolvimento de “modelos mecânicos da mente”. Por fim, justificamos a relevância da análise da subjetividade também pela ótica da Ética Informacional, tendo em vista a crescente incorporação das tecnologias no cotidiano dos indivíduos, bem como as características subjacentes a tais tecnologias. (shrink)

Uno de los fenomenólogos de la nueva generación que sigue la línea de Husserl, Heidegger, Marion y Lévinas es Richard Kearney. Este filósofo irlandés, católico, propone una cuarta reducción fenomenológica, esto es, volver al eschaton enraizado en la existencia cotidiana: encontrar la voz y el rostro de lo más alto en lo más bajo. Es como la realización de aquella idea heideggeriana de que “Sólo aquello del mundo que es de poca monta llegará alguna vez a ser cosa.” . En (...) el lenguaje cotidiano, en la vida diaria, se encuentra una posibilidad de superar el escepticismo, la indiferencia y el hastío del mundo vuelto consumo y del hombre convertido en pieza del mercado. En el encuentro cara a cara se da la posibilidad de una revelación que hace de la relación con el otro, y especialmente con el extranjero, un maravillarse y nos implemente una duda, una sospecha y una desconfianza. (shrink)

La dicha y la auto-realización del hombre.

Toda la conducta humana tiene como fundamento cósmico ancestral, el sinchi amachaq.

La catástrofe actual de la relación hombre-medio ambiente, se explica por el egoísmo irracional. Éste yace latente en todo ser humano y explica toda su conducta hacia su alteridad. La posición del autor es audaz, incide en el fondo del problema, y marca un antes y un después en la filosofía sobre la problemática ambiental. The current catastrophe of the man-environment relationship is explained by irrational selfishness. It lies dormant in every human being and explains all his conduct toward his (...) otherness. The author’s position is bold, at the heart of the problem, and marks a before and after in the philosophy of environmental problems. (shrink)

El presente artículo se enmarca en el contexto de la alternativa ofrecida por Quentin Meillassoux a la cuestión de la pregunta canónica ¿por qué hay algo y no más bien nada? (2018f) y pretende reflexionar sobre las condiciones que posibilitan la solución del dilema espectral (2016b) en el marco de una ontología extra científica (2020). Concebir el advenimiento de una entidad divina implicaría comprender, al menos, tres conceptos claves para el pensamiento del filósofo, a saber, el correlacionismo, factualidad y contingencia (...) absoluta. De esta manera, el objetivo principal de este artículo es esbozar una lectura introductoria a los cimientos de la filosofía de Meillassoux a fin de comprenderla como una ontología capaz de dar cuenta de la inexistencia divina. -/- The present article takes place in the context of the alternative offered by Quentin Meillas-soux to the question of the canonical question “why is there something and not rather nothing?” (2018f) and aims to reflect on the conditions that make the solution of the spectral dilemma possible (2016b) within the framework of an extra-scientific ontology (2020). To conceive of the advent of a divine entity would imply understanding at least three key concepts for the philos-opher’s thought, namely, correlationism, factuality and absolute contingency. Thus, the main objec-tive of this article is to outline an introductory reading of the fundamentals of Meillassoux’s phi-losophy in order to understand it as an ontology capable of accounting for divine non-existence. -/- . (shrink)

no epistemológica de la autoridad de primera persona. Trataré de mostrar que esta autoridad no implica infalibilidad ni incorregibilidad en el conocimiento de nuestros propios estados mentales, sino solo una conciencia de que somos sus portadores; en otras palabras, lo que intento mostrar es que la llamada autoridad de primera persona no radica en que conozcamos algo de nuestros propios estados mentales que nadie puede conocer, sino más bien en que tenemos una conciencia de algo que es propiamente nuestro.