A reflection on the philosophical traditions at the Autonomous University of Nuevo Leon and in the city of Monterrey.

Resumen: Husserl propone una teoría sobre la intersubjetividad que parte de la conciencia trascendental como inserta en el mundo de la vida donde están los otros y donde la comunidad se construye bajo una estructura de esencias que garantiza la comunalidad. El mundo de la vida es dado y compartido por todas las conciencias intencionales y trascendentales, es condición para intuiciones empíricas y eidéticas, la epoché y las reducciones eidética y trascendental. Cada momento del método fenomenológico se basa en la (...) existencia de un mundo de la vida independiente de la subjetividad. En este mundo, hay objetos reales y, entre estos, los otros, reconocidos por analogía a través de la empatía. Desde una perspectiva metodológico-epistemológico, el yo es anterior al mundo y a los otros yos. El yo constituye, en sentido fenomenológico, la realidad. La conciencia es el lugar de evidenciación de la realidad. No obstante, en la perspectiva ontológica, es lo contrario. El mundo de la vida es anterior a la conciencia individual. El mundo de la vida está ahí, disponible, existente, independiente del sujeto, funcionando con su propio orden, con sus leyes y reglas. Es el yo el que esta insertado en el mundo de la vida y que se esfuerza por desvendarlo. La realidad se impone y el yo es, sobre todo, miembro de una comunidad de otros yos. Aun así, ¿cómo compartir las experiencias? Las vivencias pueden ser diferentes, pero hay un límite en las variaciones, un límite dado por la esencia del objeto vivido y por las leyes que rigen las relaciones de tal objeto. Así, la constitución del mundo y de sus objetos está permanentemente en progreso. Es posible donarles nuevos sentidos, en los límites de su esencia. Para Husserl, la constitución comunal del mundo es la condición de posibilidad para la existencia de sujetos separados unos de los otros, y este entendimiento recíproco solo es posible a través de la constitución trascendental de la objetividad. Así, no hay una separación entre la intersubjetividad y la constitución del mundo, es la comunidad de yos la que dona sentidos a las objetividades. En el mundo de la vida con los otros en comunidad. -/- Abstract: Husserl proposes a theory on intersubjectivity that starts from transcendental consciousness as inserted in the lifeworld where the others and where the community are built under a structure of essences that guarantees communality. The lifeworld is given and shared by all intentional and transcendental consciousnesses, it is a condition for empirical and eidetic intuitions, the epoché and the eidetic and transcendental reductions. Every moment of the phenomenological method is based on the existence of a lifeworld independent of subjectivity. In this world, there are real objects and, among these, the others, recognized by analogy through empathy. From a methodologicalepistemological perspective, the self is prior to the world and the other selves. The self constitutes, in a phenomenological sense, reality. Consciousness is the locus of evidence of reality. However, from the ontological perspective, it is the opposite. The lifeworld is prior to individual consciousness. The lifeworld is there, available, existing, independent of subjectivity, functioning with its own order, with its laws and rules. It is the self that is inserted in the lifeworld and that strives to unveil it. Reality prevails and the self is, above all, a member of a community of other selves. Even so, how to share the experiences? The experiences can be different, but there is a limit in variations, a limit given by the essence of the lived object and by the laws that govern the relation of the object. Thus, the constitution of the world and its objects is permanently in progress. It is possible to give them new meanings, within the limits of their essence. For Husserl, the communal constitution of the world is the condition of possibility for the existence of subjects separated from each other, and this reciprocal understanding is only possible through the transcendental constitution of objectivity. therefore, there is no separation between intersubjectivity and the constitution of the world, it is the community of selves that gives meaning to objectivities. (shrink)

El contenido de la obra se halla dividido en dos partes, una primera teórica y otra segunda práctica. En la primera parte se realiza una explicación analítica del ciberactivismo mientras que la segunda se centra en reflexiones sobre aspectos concretos que pudieran ser útiles para quien desee planificar alguna acción.

Resumen Este trabajo consiste en un análisis histórico de textos que proceden de un expediente archivístico de Cartagena de Indias entre 1715 y 1717. Los autos son textos administrativos que poseen diversas funciones en las relaciones institucionales entre metrópoli y colonias, tal como la de “emitir opinión”. En la tipología textual indiana, esta función se denomina consulta o parecer, y se caracteriza por el uso de un predicado de tipo doxástico. Para el análisis hemos adoptado las perspectivas teóricas del análisis (...) histórico del discurso y de la sociopragmática histórica. El estudio se completa con un análisis cuantitativo que permite resaltar cuáles son los rasgos lingüísticos a los que se vincula la intensificación y la atenuación en el subtipo debate dentro del registro legal en el español de la Cartagena del siglo XVIII. La conclusión sugiere que los recursos lingüísticos encontrados aumenta la intención persuasiva de la argumentación característica de los autos cartagineses. (shrink)

La multiplicación de las dimensiones de la realidad acarrea consigo una serie de posibilidades que han permitido reproducir dinámicas humanas del mundo físico en ámbitos no contemplados con anterioridad. La realidad virtual se configura como el nivel de más significación actual para replantearse lo que es el ser humano, lo cual hace que esta funja como una potencialidad ontológica sin parangón. Sin embargo, su amplitud trae consigo una amplia serie de dificultades, que cuestionan las bases ontológicas de la constitución del (...) ser humano y la manera cómo sea dado a lo largo de la historia la interacción entre los individuos. Estas potencialidades recrean amenazas que patentizan la fragilidad del sujeto. Es por ello necesario reflexionar sobre estas dificultades, analizando las características que la virtualidad recrea y cómo funciona en la construcción de la identidad personal y la autoconcepción del individuo. Aceptar que lo virtual constituye también una dimensión de la realidad humana que extiende sus características y que influye severamente en la transformación de su ontología permitirá descubrir nuevos caminos de reflexión y análisis que alejen las amenazas que buscan socavar lo humano y, ante su fragilidad, se presenten como herramientas para continuar trabajando en la igualdad y la dignidad de cada individuo. (shrink)

Este texto analiza las concepciones que J. S. Mill y K. Marx defienden sobre la libertad, con el fin de establecer si entre ellas hay puntos de convergencia, a pesar de las diferentes motivaciones que las impulsan. En este sentido, la tesis que se propone es que ambos pensadores coinciden en la defensa que realizan de la libertad, dado que le otorgan un papel destacado a la autodeterminación, el libre desarrollo de la individualidad y a la existencia de condiciones materiales (...) para su concreción. Así las cosas, las distancias que las separan no constituyen ningún óbice al momento de abogar por lo que consideran como el valor fundamental del ser humano. (shrink)

In this article I present the phenomenological tradition as a new grounding for human rights as universal rights. The hypothesis defended is to conciliate Husserl’s phenomenological method and Reinach’s a priori law in order to offer a new grounding to human rights. In order to combine Husserl and Reinach’s ideas, I propose to expand the comprehension of a priori. It would be present as eidos of each object and I name it as material a priori; it also be present in (...) the eidetic relations and I name it as formal a priori. Yet the object would have an essence, a necessary content, a material a priori, and necessary states of affairs, necessary relations and connections, a formal a priori. Reinach, in The A priori Foundations of the Civil Law, describes eidetic relations, such as, the relation between promise, claim and obligation. I propose three eidetic universalities to ground law, these are what I will call human rights. I also face a few difficulties presented by DuBois and De Vecchi derived from the amoral approach of a priori laws. Then, I highlight the difference between this proposition and Albert’s. Finally, I defend the proposition that a priori laws are beyond natural and positive laws. (shrink)

The traditional use of conventional media by businesses for audience targeting has shifted with the rise of influencer marketing, notably on platforms like TikTok, posing challenges in content adaptation and technological adaptation. Albert Bandura's Social Cognitive Theory examines factors shaping purchasing behavior, particularly relevant for young professionals. A quantitative correlational study focused on young professionals engaging with TikTok and influenced by Filipino TikTok creators, revealing education level as a key determinant of purchasing behavior. Extended TikTok engagement positively correlates with increased (...) purchasing likelihood. Filipino TikTok influencers significantly impact young professionals' purchasing decisions, emphasizing the need for tailored marketing strategies targeting this demographic. Recommendations were provided for effective influencer and digital marketing strategies targeting young professionals. (shrink)

Preface to the thematic volume Metatheoretical Structuralism: Some Recent Developments and Applications.

Resumo: neste artigo pretendo estender a evidenciação do encobrimento do mundo da vida formulada por Husserl ao uso das tecnologias disruptivas da 4ª Revolução Industrial, mais precisamente o uso da inteligência artificial (IA) nas plataformas sociais. Primeiro, apresento o conceito de mundo da vida que se mantém consistente ao longo das obras de Husserl; em seguida, apresento seu encobrimento derivado da matematização da natureza e do rompimento com o telos, o que originou a crise da humanidade europeia. Segundo, mais camadas (...) de encobrimento do mundo da vida vão se sobrepondo com a 3ª e 4ª RIs. Em mais detalhe, o encobrimento e o afastamento do mundo da vida provocado pelo uso da IA e seus efeitos negativos, individual e coletivamente. Terceiro, a proposta Husserliana de retorno ao mundo da vida através de uma epoché radical. Concluo que a solução proposta por Husserl para a crise ainda é atual e urgente. Abstract: in this paper I intend to extend the disclosure of the cover-up of the lifeworld formulated by Husserl to the use of disruptive technologies of the 4th Industrial Revolution, more precisely the use of artificial intelligence on social platforms. First, I present the concept of lifeworld that remains consistent throughout Husserl's works; then, I present its cover-up derived from the mathematization of nature and the break with the telos, which originated the crisis of european humanity. Second, more layers of cover-up of the lifeworld overlap with the 3rd and 4th IRs. In more detail, the cover-up and detachment from the lifeworld caused by the use of AI and its negative effects, individually and collectively. Third, the Husserlian proposal of return to the lifeworld through a radical epoché. I conclude that the solution proposed by Husserl to the crisis is still actual and urgent. (shrink)

Philosophy in the City (or PinC, as it came to be known) is an outreach programme led by student volunteers from the University of Sheffield's Department of Philosophy. It aims to bring philosophy out of the university and into the wider urban community, stimulating young and older minds through events and activities organised with local partners, including schools, charities, and a homeless shelter. Since its inception in 2006, the project has seen hundreds of student volunteers from the university engage in (...) philosophical conversations with thousands of local residents from a wide variety of backgrounds. Sixteen years on, what can we learn from the achievements and shortfalls of this initiative? The present paper is not a systematic review of the project’s history, but a retrospective dialogue between the two authors who both participated in its foundation and its early development: Alexis Artaud de la Ferrière was the project’s first President and Joshua Forstenzer its third. In the course of this dialogue, they revisit the initial motivations and ambitions undergirding the project, discuss the obstacles faced throughout their respective tenures of leadership, and analyse the evolving mission of the project against the backdrop of historic changes in English higher education which occurred during this period. (shrink)

Abstract: In this article I intend to highlight how the relationship between the psychic ego (seelischen Ich) and the spiritual ego (geistige Ich) is fundamental to the understanding of intersubjectivity and the lifeworld (Lebenswelt). In Ideas II, Husserl explains how, from the ego, natural, psychic and spiritual objectivities are constituted. These three strata of objectivity are known, first, in the theoretical attitude and, second, in the spiritual attitude. In this process, the ego becomes explicit. In the theoretical attitude, the constitution (...) of nature takes place, for which the body (Körper/Leib) is fundamental. This is followed by the constitution of objects of psychic nature, human or animal (tierisch), including self-perception. In assuming the spiritual attitude, the other is perceived (Urpräsenz) initially as a body together with things, and alongside this perception there is an apprehension (Appräsenz) of co-given horizons. There is an identity between the body of others and mine; it is the moment of empathy (Einfühlung). The scientific world constituted in the theoretical attitude is a reduction of the surrounding world (Umwelt) – the lifeworld (Lebenswelt). This lifeworld is the world of spiritual attitude and precedes any comprehension or explanation of the world. It is therefore through the spiritual attitude that a community of spiritual subjects is constituted and constitutes the lifeworld. Keywords: Husserl, Psyche, Spirit, Intersubjectivity, Lifeworld. (shrink)

This paper deals with Veronica Rodriguez-Blanco’s answer to the paradox of the normativity of law: How can autonomous self-legislating persons act, without compromising their autonomy and their will, following legal rules? Regarding Rodriguez-Blanco’s answer, I offer two main critiques. The first one is based on Rodriguez-Blanco’s comments to David Enoch’s paper in which I argue against the idea that a descriptive theoretical account of law can, and should, give an answer to general problems of normativity due to the fact that (...) a theoretical approach that engages in questions about the normativity of law cannot be purely descriptive, therefore against Rodriguez-Blanco I conclude that Enoch’s answer is the only response a descriptive account is able to offer. The second criticism focuses on Rodriguez-Blanco’s response to the paradox and argues that her solution is not, in fact, a descriptive one, but one that relies on strong normative premises, which as it turns out defend a perfectionist perspective towards the law.Resumen:Este trabajo analiza la respuesta que Veronica Rodriguez-Blanco propone para resolver la paradoja de la normatividad del derecho: ¿Cómo es posible que una persona autónoma actúe siguiendo los mandatos de normas jurídicas sin comprometer su autonomía ni su voluntad? El autor ofrece dos críticas a la respuesta de Rodriguez-Blanco. La primera de ellas está basada en los comentarios que Rodriguez-Blanco ha hecho sobre la propuesta de David Enoch. En este punto, el autor argumenta en contra de la idea según la cual una perspectiva descriptiva del derecho puede, y debe, tratar de responder a los problemas generales de la normatividad del derecho. De acuerdo con el autor, una perspectiva que pretenda dar respuesta a los problemas de la normatividad del derecho no puede ser una perspectiva puramente descriptiva. En este sentido, el autor sostiene que la respuesta que ofrece Enoch es la única respuesta que una perspectiva descriptiva del derecho puede dar. La segunda crítica está dirigida a la respuesta que Rodriguez-Blanco da sobre la paradoja de la normatividad. En este segundo punto el autor argumenta que la perspectiva de Rodriguez-Blanco no es una perspectiva descriptiva como ella presume, sino que adopta una perspectiva normativa la cual, además, está comprometida con una idea perfeccionista del derecho. (shrink)

A questão dos universais permanece tema na filosofia tanto na ontologia como na epistemologia. Em Husserl, há universais particulares, o ‘X’ noemático, o idêntico, e universais stricto sensu, nomes universais atemporais. Neste artigo, apresento o tema conforme analisado por Husserl em Ideias I. Na primeira seção, descrevo a trajetória até os universais destacando o paralelismo entre noese e noema. Na segunda seção, traço o reflexo para a filosofia da linguagem também afetada pela correspondência noético-noemática. Na terceira e última seção, mostro (...) como a investigação sobre os universais move-se apenas na esfera noemática, e concluo defendendo a possibilidade de partindo do ‘X’ noemático alcançar o universal em sentido estrito. (shrink)

En el presente trabajo se parte de que la innovación requiere transmisión de información. En la actualidad, el contenido de la transmisión de información se halla sometido a una regulación legal, habitualmente la propiedad intelectual, donde los agentes intervinientes y su requisito de sistema de permisos dificultan la transmisión libre. Para solucionar esta problemática, se están promoviendo dos tipos de soluciones: el primero mediante código legal y el segundo mediante código informático. Estas soluciones, que se fundamentan en razones morales, tienen (...) consecuencias políticas y determinan el modelo de sociedad que podemos construir mediante el conocimiento transmitido. (shrink)

The problem of universals remains a philosophical theme not only in ontology but also in epistemology. In Husserl, there are particular universals, the noematic ‘X’, the identical, and universals stricto sensu, atemporal universal names. In this paper, I present the theme as it is analyzed by Husserl in Ideas I. In the first section, I describe the trajectory to the universals highlighting the parallelism between noese and noema. In the second section, I draw the reflection of this problem on the (...) philosophy of language which is also affected by the noeticnoematic correspondence. In the third and last section, I show how the investigation about the universals moves in the noematic sphere, and conclude defending the possibility of reaching the universal strict sense departing from the noematic ‘X’. (shrink)

Resumo: A Logoterapia proposta por Viktor Frankl está fundamentada na teoria dos valores e antropologia de Max Scheler. Frankl constrói seu pensamento psicológico baseado em conceitos-chave do pensamento scheleriano como (i) o valor e os bens, (ii) o querer e os sentimentos, (iii) a hierarquia de valores e (iv) a ideia de pessoa. É com eles que desenvolve suas teses originais da (i) motivação espiritual da ação humana, (ii) busca de sentido e (iii) inconsciente espiritual. Ao fazê-lo, ofereceu não só (...) uma psicoterapia dos valores, mas também uma nova teoria da motivação humana positiva, não concebida como fruto de deficiência ou necessidade, mas do espírito livre direcionado a valores objetivos. A busca humana por sentido na vida só é possível ser bem-sucedida com a vivência e realização de valores superiores, no sentido hierárquico proposto por Scheler. (shrink)

Neste artigo pretendo evidenciar como a relação entre sujeito anímico e sujeito espiritual é fundamental para a compreensão da intersubjetividade e do mundo da vida (Lebenswelt). Em Ideias II, Husserl explica como, a partir do eu, sujeito e objeto são constituídos no mundo: natureza, alma e espírito. Estes três estratos do sendo são conhecidos a partir da atitude teorética e da atitude espiritual e, no processo, se dá a explicitação do eu. Numa atitude teorética, temos constituição da natureza, para o (...) que o corpo (Körper/Leib) é fundamental. Em seguida, a constituição de objetos de natureza anímica, humana ou animal, incluindo a autopercepção. Assumindo a atitude espiritual, o outro é percebido (Urpräsenz), inicialmente, como corpo junto às coisas e, ao lado desta percepção, há uma apercepção (Appräsenz) dos horizontes co-dados. Há uma identidade entre o corpo alheio e o meu, é o momento da empatia (Einfühlung). O mundo constituído a partir de uma atitude naturalista ou teórica é uma redução do mundo circundante (Umwelt), mas o mundo cotidiano da atitude personalista ou espiritual lhe antecede, o mundo vital (Lebenswelt). É, portanto, através da atitude personalista ou espiritual, que se constitui uma comunidade de sujeitos espirituais. (shrink)

Viktor Frankl’s Logotherapy is based on Max Scheler’s theory of values and anthropology. Frankl builds his psychological thinking based on critical concepts of Schelerian thinking such as (i) value and goods, (ii) will and feelings, (iii) the hierarchy of values, and (iv) the idea of person. It is with them that he develops his original theses of (i) the spiritual motivation of human action, (ii) the search for meaning and (iii) the spiritual unconscious. In doing so, he offered not only (...) a psychotherapy of values, but also a new theory of positive human motivation, not conceived as a result of deficiency or need, but as a result of the free spirit toward objective values. The human search for meaning in life can only be successful by living and realizing superior values, in the hierarchical sense proposed by Scheler. (shrink)

The idea of the life-world: Life-world is a concept present in various texts about Husserl’s phenomenology. Some interpreters consider it a late and inconsistent concept present in The Crisis of European Sciences and Transcendental Phenomenology. In this paper, I argue that the idea of the life-world had already been thought in Husserl’s early texts such as Ideas II. This idea was firstly named as surrounding world, then world of experience, and finally life-world. However, despite the different nomenclature, the essence of (...) the life-world remains the same throughout his work. The life-world is a priori, transcendent, and co-given. I will analyze each of these characteristics and conclude in favor of a conceptual monism running through Husserl’s work. Keywords: Husserl, life-world, a priori, transcendent, co-given. (shrink)

Max Scheler apresentou sua formulação sobre o problema do livre arbítrio no opúsculo Phänomenologie und Metaphysik der Freiheit, de 1912- 1914, publicado em Gesammelte Werke, Band X. No presente capítulo, esta compreensão é apresentada de maneira resumida e, em seguida, apreciada à luz do debate contemporâneo entre o compatibilismo e o incompatibilismo. Ao fim, se pretende justificar a hipótese de que a posição scheleriana neste debate seria em favor do incompatibilismo libertarianista.

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)

In this paper, I discuss the possibility of reading the description of promise presented by Reinach in The Apriori Foundations of the Civil Law under the light of Husserl’s Ideas I. In order to present my argument, first, I briefly present the phenomenological method proposed by Husserl in Ideas I highlighting eidetic reduction. Second, I present the Reinachian description of social acts emphasizing the act of promising. Third, and finally, I try to demonstrate that the Reinachian description of the social (...) act of promising is the description of a universal and necessary relation, a synthetic and a priori statement and corresponds to the idea of promise. (shrink)

The aim of this investigation is to discuss the concept of realism and idealism applied to Husserlian phenomenology, distinguishing the ontological and the epistemological dimensions. Therefore, I propose questions that will help to mark this distinction. The answers will be given with reference to Husserl’s texts and commentators.

The aim of this investigation is to discuss the concept of realism and idealism applied to Husserlian phenomenology, distinguishing the ontological and the epistemological dimensions. Therefore, I propose questions that will help to mark this distinction. The answers will be given with reference to Husserl's texts and commentators.

Open science (OS) is considered the new paradigm for science and knowledge dissemination. OS fosters cooperative work and new ways of distributing knowledge by promoting effective data sharing (as early and broadly as possible) and a dynamic exchange of research outcomes, not only publications. On the other hand, intellectual property (IP) legislation seeks to balance the moral and economic rights of creators and inventors with the wider interests and needs of society. Managing knowledge outcomes in a new open research and (...) innovation ecosystem is challenging and should become part of the EU’s IP strategy, underpinning EU policies with the new open science–open innovation paradigm. (shrink)

the study of causality has historically been very important of science in general. Since the time Aristotle, we have had a science based on linear or efficient causality, a concept that has been and continues to hold significance in positivist sciences.

This article aims to carry out a review and analysis of the relationship and influence of sophist thought and epistemology in modern Brief strategic psychotherapy, Nardone model. The particular interest of this research revolves around the epistemological aspects and the questioning of objective reality and how this may have influenced the praxis of brief therapy. The epistemological, theoretical, and philosophical contributions of the sophists promoted a cultural change in the Hellenic world their legacy continues to this day, greatly influencing various (...) fields of knowledge, from philosophy to psychotherapy. A review of the preliminary evidence published in the philosophical and psychological literature is presented, examining sophist epistemology and its influence on brief strategic therapy, analyzing its epistemological approach related to relativism and skepticism, at the same time showing a philosophy that continues to this day that influences contemporary thinking and modern psychotherapy, especially Brief Strategic Therapy. From the review and analysis, is evidenced the influence of the sophists thinking on epistemology, the questioning of objective reality, and the clinical practice of brief strategic therapy. (shrink)

L’appropriation de la thématique du multiculturalisme par les partisans du républicanisme fait l’objet de cet article. Dans un premier temps, il est permis de se demander si l’idée même d’un multiculturalisme républicain fait sens ; mais comme je le montrerai, le refus d’un projet multiculturel républicain est une exception française. Or, chez les penseurs néo-républicains, tels Philip Pettit, John Maynor et Cécile Laborde, le multiculturalisme a reçu une attention particulière. Je montrerai les particularités de chacune de ces approches et en (...) particulier, comment les travaux de Laborde arrivent à résoudre des tensions que la pensée néo-républicaine entretient avec la reconnaissance de la diversité culturelle, en ajoutant une perspective critique à la voie délibérative ouverte par Maynor. L’originalité du multiculturalisme républicain consiste ainsi à rappeler le caractère instrumental de la politisation des identités minoritaires, puisqu’il s’agit à chaque fois de lutter contre l’assignation identitaire que subissent les membres des minorités, et non pas de valoriser publiquement leurs différences. (shrink)

The Latin translation of Sextus Empiricus’ ‘Outlines of Pyrrhonism’, published by Henri Estienne in 1562, are amongst the most influential texts in the history of scepticism. And yet, we still lack a complete and detailed study of their reception in modern times. Through investigation of the emblem on the frontispiece of the book, this paper argues that Estienne’s motivations for the publication should be interpreted as essentially anti-dogmatic and humanistic in nature. -/- .

In identifying intrinsic molecular chance and extrinsic adaptive pressures as the only causally relevant factors in the process of evolution, the theoretical perspective of the Modern Synthesis had a major impact on the perceived tenability of an ontology of dispositional properties. However, since the late 1970s, an increasing number of evolutionary biologists have challenged the descriptive and explanatory adequacy of this “chance alone, extrinsic only” understanding of evolutionary change. Because morphological studies of homology, convergence, and teratology have revealed a space (...) of possible forms and phylogenetic trajectories that is considerably more restricted than expected, evo-devo has focused on the causal contribution of intrinsic developmental processes to the course of evolution. Evo-devo’s investigation into the developmental structure of the modality of morphology – including both the possibility and impossibility of organismal form – has led to the utilisation of a number of dispositional concepts that emphasise the tendency of the evolutionary process to change along certain routes. In this sense, and in contrast to the perspective of the Modern Synthesis, evo-devo can be described as a “science of dispositions.” This chapter discusses the recent philosophical literature on dispositional properties in evo-devo, exploring debates about both the metaphysical and epistemological aspects of the central dispositional concepts utilised in contemporary evo-devo and addressing the epistemological question of how dispositional properties challenge existing explanatory models in evolutionary biology. (shrink)

Panel de discusión del Cuerpo Académico de Estética y Arte realizado en los marcos del Tercer Coloquio Nacional de la Asociación Mexicana de Estudios en Estética, en el que fueron expositores los doctores José Ramón Fabelo Corzo, Gerardo de la Fuente Lora e Isabel Fraile Martín. El doctor Fabelo realizó una presentación general sobre los antecedentes del tema, su significación y perspectivas de desarrollo, en particular sobre las posibilidades de introducción de nuevas categorías, entre ellas la de la “colonialidad del (...) valer”. El doctor De la Fuente, por su parte, centró su intervención en las contradicciones que debe resolver la teoría de la colonialidad para no terminar realizando ella misma una apología a la colonialidad, refiriéndose al papel que en ello puede y debe desempeñar la estética. La doctora Fraile llama la atención sobre lo que podría considerarse el lado positivo de las relaciones de colonialidad que permitieron, entre otras consecuencias, un mutuo enriquecimiento cultural, algo que muestra mediante el análisis del traspaso de imaginarios visuales para los artistas de América Latina. (shrink)

We provide here irrefutable facts that prove the falsehood of the claims published in [1] by Dehmer and Mowshowitz (DM) against our paper published in [2]. We first prove that Dehmer’s definition of node probability [3] is flawed. In addition, we show that it was not Dehmer in [3] who proposed this definition for the first time. We continue by proving how the use of Dehmer’s definition does not reveal all the physico-mathematical richness of the walk entropy of graphs. Finally, (...) we show a few facts about the failure of DM themselves to cite properly the relevant literature in their field. We also show here how the Editors of Complexity have failed to manage the publication of [1] in an appropriate way according to the accepted guidelines given in the Code of Conduct and Best Practice Guidelines for Journal Editors, published by the Committee on Publication Ethics (COPE). (shrink)

Transdisciplinary research knits together knowledge from diverse epistemic communities in addressing social-environmental challenges, such as biodiversity loss, climate crises, food insecurity, and public health. This paper reflects on the roles of philosophy of science in transdisciplinary research while focusing on Indigenous and other subaltern forms of knowledge. We offer a critical assessment of demarcationist approaches in philosophy of science and outline a constructive alternative of transdisciplinary philosophy of science. While a demarcationist focus obscures the complex relations between epistemic communities, transdisciplinary (...) philosophy of science provides resources for meeting epistemic and political challenges of collaborative knowledge production. (shrink)

Is the societal-level of analysis sufficient today to understand the values of those in the global workforce? Or are individual-level analyses more appropriate for assessing the influence of values on ethical behaviors across country workforces? Using multi-level analyses for a 48-society sample, we test the utility of both the societal-level and individual-level dimensions of collectivism and individualism values for predicting ethical behaviors of business professionals. Our values-based behavioral analysis indicates that values at the individual-level make a more significant contribution to (...) explaining variance in ethical behaviors than do values at the societal-level. Implicitly, our findings question the soundness of using societal-level values measures. Implications for international business research are discussed. (shrink)

Freedom as a natural right, the importance of consent, defending the idea that government should be in the hands of the most virtuous and reflective citizens, denouncing patronage, the need to link individual and political freedom ? These are some of the characteristics of La Boétie's doctrine that I believe place him within the tradition that Quentin Skinner calls the neo-Roman conception of civil liberty. Of course, La Boétie did not write a positive defence of the rule of law, as (...) Livy did in his History of Rome and as the English republicans do, but the Discourse can easily be read as a legal plea condemning absolute monarchy and any kind of arbitrary regime. (shrink)

Pulcro, sobrio, comedido, preciso, cotidiano, manual, podrían ser calificativos (demasiado fácilmente) aplicables al trabajo de Amaya Bombín. Como si se tratara de la labor de una cirujana, de una bordadora, de una artesana, de un ama de casa. Si afirmáramos esto no solamente estaríamos recurriendo a tópicos sobradamente manidos cuando se trata de hablar de la obra de mujeres artistas, sino que además estaríamos desviando nuestra atención de lo que se nos ha dado a experimentar para reflexionar. [...].

The knowledge of truth, in Plato, is an experience that calls for conversion of the soul (μεταστροφή, περιστροφή). The basic feature of this experience consists in some sort of connection, which is constantly at work, between rational arguments and their non-rational conditions, briefly, lógos and páthos. How does this connection show up in Plato? Its crucial importance emerges many times at both narrative (récit) and theoretical level. In the three parts of my contribution, I show how logos-pathos intertwines with Plato's (...) notion of conversion considered as a double-sided phenomenon, as both "process" of moral education and "noetic event". (shrink)

Récemment savamment rééditée, la contribution qu’Alexandre Kojève offrit à Alexandre Koyré pour son septantième anniversaire s’attache à soutenir, de manière « beaucoup moins canularesque qu’elle ne paraît l’être à première vue », une affirmation que les «procédures historiennes» ne permettraient pas d’énoncer : si les Grecs n’ont pas développé la physique mathématique alors que les savants du XVIe siècle, au premier rang desquels Nicolas Copernic, ont réussi à la faire émerger, c’est parce que les premiers étaient païens alors que les (...) seconds étaient spécifiquement chrétiens ! Seuls ces derniers, grâce au dogme de l’Incarnation, ont en effet été aptes à réussir l’universalisation de l’approche mathématique du monde. N’hésitant pas à lire cette contribution tel qu’il s’avère qu’elle a été lue, c’est-à-dire indépendamment de l’œuvre kojévienne et de sa mise en œuvre d’une «histoire raisonnée», cet article analyse les deux principales sources d’inspiration de ladite thèse, à savoir Pierre Duhem et Alexandre Koyré ; retrace la réception historique de cette contribution ; relève toutes les objections qui, à cette occasion, lui furent adressées ; et, finalement, formule quelques objections supplémentaires. Les lecteurs qui souhaiteront bénéficier de la réédition de ce texte kojévien pour le moins provocateur devraient ainsi être à même de déterminer le degré de crédibilité qu’il convient de lui accorder. * * * Having recently been expertly republished, the contribution that Alexandre Kojève offered to Alexandre Koyré for his seventieth birthday served to support, in a manner that was in fact “much less playful than it initially appeared to be”, a claim that “historical procedures” had suppressed: if the Greeks failed to develop mathematical physics where the scholars of the 16th century, the foremost of whom being Nicolas Copernicus, succeeded, then it must be due to the fact that the former were pagans while the latter were specifically Christian! Only the latter, by virtue of the doctrine of Incarnation, were deemed capable of achieving the universalisation of the mathematical approach to the world. Focussed on interpreting this contribution as it was intended to be read, in other words independently of Kojève’s work and its implementation of a “rational history”, this article endeavours to: analyse the two main sources of inspiration for the aforementioned theory, namely Pierre Duhem and Alexandre Koyré; trace the historical reception of this contribution; highlight all of the objections that it was subject to at the time; and, lastly, formulate a few additional objections. Those readers wishing to make the most of the reissue of this rather provocative Kojèvian text should thus be in a position to determine the degree of credibility that it should be afforded. (shrink)

Comme de nombreux penseurs antiques avant et après eux et contrairement à Socrate, Calliclès et Diogène ont déclaré avoir fondé leur éthique sur l’observation de la nature. Et pourtant, les deux discours normatifs qui sont tirés d’une nature que l’on pourrait a priori croire être la même sont on ne peut plus opposés. Calliclès croit que l’homme est appelé à dominer autrui ; Diogène pense plutôt qu’il doit se dominer lui-même ; le premier est un hédoniste débridé, le second croit (...) que le bonheur ne s’achète qu’au prix du sacrifice des désirs artificiels. Comment expliquer cette dichotomie ? Nous empruntons deux routes explicatives. D’abord, nous montrons que pour Calliclès et Diogène, la notion de nature non seulement diffère, mais est observée sous un angle différent. La première est celle des tyrans et de dieux anthropomorphes, la seconde, celle de petits animaux et de dieux autarciques. La première concerne la relation des hommes entre eux ; la seconde, celle de l’homme avec lui-même. Ensuite, nous exposons la différence des présupposés normatifs qui précèdent ou accompagnent l’observation de la nature ; nous contrastons, pour ce faire, les formes d’anticonventionnalisme et d’anti-intellectualisme défendues par Calliclès et Diogène. -/- SUMMARY. Like many ancient thinkers before and after them and contra Socrates, Callicles and Diogenes said they based their ethics on the observation of nature. And yet, the two normative discourses that are derived from nature that we might a priori believe to be the same could not be more opposed. Callicles believes that people are called to dominate others, Diogenes rather thinks people must dominate themselves. The first is an unbridled hedonist, the second believes that happiness can be bought only at the price of sacrificing artificial desires. How to explain this dichotomy? We take two explanatory routes. First, we show that for Callicles and Diogenes, the notion of nature not only differs but is observed from a different angle. The first one is the nature of tyrants and anthropomorphic gods, the second that of small animals and autarkic gods. The first focuses on the relationship between people, the second focuses on the relationship of a person with themselves. Secondly, we expose the difference in normative assumptions that precede or accompany the observation of nature; in order to do so, we contrast anticonventionalism and anti-intellectualism forms proper to both Callicles and Diogenes. (shrink)

El ensayo presenta el esbozo de una teoría de la explicación basada en el modelo duda-creencia de investigación propuesto por Peirce y desarrollado por Isaac Levi. Inicialmente se caracteriza una noción de explicación que hace referencia a las creencias y fines epistémicos de los miembros de una comunidad científica. Posteriormente se demuestra que la inclusión de los aspectos pragmáticos de la explicación en la teoría no sólo no conduce al relativismo, sino que es necesaria para poder dar cuenta de la (...) relación entre las nociones de explicación y comprensión. (shrink)

En el presente artículo se intenta poner de relieve cómo la comp- rensión levinasiana del tiempo contribuye a la recuperación del valor y del sentido del instante presente, el cual ha sido menospreciado hasta nuestros días en gran parte de la tradición filosófica en tanto concebido a partir del tiempo, pensado este último como duración. Se trata así pues de pensar el sentido propio del instante en sí mismo, en cuanto momento presente, independientemente del sentido fun- cional que se le (...) asigna como parte de un conjunto –la duración– que lo abarca y en el que se absorbe. Se tratará por lo tanto de imaginar otras metáforas para explicar el acaecer temporal, distintas de la del punto, de la línea o de la del flujo del devenir; metáforas a partir de las cuales el tiempo ha sido siempre comprendido como un continuo homogéneo. Estas representaciones abstractas del tiempo presentan un orden que reúne los instantes, pero carecen de la noción de un instante central: ese instante por excelencia que es el presente. (shrink)

In the process of knowledge imagination is, according to Hegel, the point where the human mind dissociates the object into two different contents - i.e. the thing of the external world and the internal content of the mind -, so that both versions of the object must corroborate each other in the way of a synthesis of heterogenous elements that only in their collation recognizes their identity. Comprehension sublates this dualism, and, by doing that, it sublates also the empiricist approach (...) to knowledge and the correspondence theory of truth which, for Hegel, are at its basis. (shrink)