The paper lays the foundations for a duty of sustainable property use based on Kant’s Doctrine of Right. In doing so, it contributes to the project of extending the application of Kant’s philosophy to environmental issues so as to include his legal-political philosophy. After providing some context, focusing in particular on Kant’s property argument, I present and critically evaluate a recent argument for a duty of sustainable property use, put forward by Attila Ataner. Then, I draw on Reinhard Brandt’s and (...) Katrin Flikschuh’s interpretation of Kant’s permissive law in order to develop my own argument. According to my account, the duty of sustainable property use is rooted in Kant’s property argument, it is best construed in terms of interpersonal freedom, and it has a structure resembling that of duties of distributive justice. Unlike Ataner’s, my argument proceeds entirely within the domain of interpersonal freedom; it focuses clearly on the normative sense of usability; it does not overgenerate obligations; and it categorises the duty of sustainable property use within Kant’s taxonomy of duties. It thus constitutes a promising starting point to further investigate the connection between sustainability, Kant’s property argument and its use of a permissive law, and the Universal Principle of Right. (shrink)

In Religion within the Bounds of Bare Reason Kant speaks of an ethical state of nature and of an ethico-civil condition, with explicit reference to the juridical state of nature and the juridico-civil condition he discusses at length in his legal-political writings. Given that the Religion is the only work where Kant introduces a parallel between these concepts, one might think that this is only a loose analogy, serving a merely illustrative function. The paper provides a first outline of the (...) similarities and the differences between the state of nature and the civil condition in Right and in ethics. The comparison points to a deeper, structural relation between the two pairs of concepts. By doing so, it makes room for developing a unitary conception of the state of nature and of the civil condition, which would underlie both the ethical and the juridical version. (shrink)

Non-state peoples cannot be subjects of Kant’s international law, which accordingly affords them no protection against external interference. They might also lack the dynamic of private law at the basis of the duty of state entrance. Prima facie, this compels Kant to allow that their lands be appropriated and that they be forced out of the state of nature. But this conclusion is at odds with his cosmopolitanism, particularly its anti-imperialistic commitments: non-state peoples are protected against annexation, under Kant’s cosmopolitan (...) law. The paper makes three contributions to the debate on this tension. Firstly, it disambiguates scope, ground, and relata of the duty to exit the state of nature. Secondly, it argues that non-state peoples have an inter-group duty to exit the state of nature; and that this holds for a non-state people regardless of whether it also has an intra-group duty of state entrance, which remains unenforceable by outside parties. Finally, it offers a construal of the former duty as a cosmopolitan duty to interact peacefully even in the absence of a shared culture. (shrink)

Anaxagoras’ theory of the nous constitutes one aspect of his philosophy particularly interesting for Aristotle. However, he maintains a somewhat bivalent position about it: on the one hand, he praises the Presocratic philosopher for putting the nous as the first principle, while on the other, he shows his disappointment. According to him, Anaxagoras’ nous works insufficiently in the universe, but it is also the cause of goodness, indeed it is the Good capitalized. Our goal is to explain how Aristotle was (...) able to develop both types of seemingly inconsistent discourse concerning Anaxagorean nous. Two solutions to this dilemma are offered: even although some teleology exists in Anaxagoras’ philosophy, it is insufficient for Plato and Aristotle; the reception of the thought of Anaxagoras in later authors still before Aristotle furtively associates goodness with nous. (shrink)

The Dreams of a Spirit-Seer and the one reality in which we live [English] Traüme eines Geistersehers usually constitutes a problematic work for Kant’s scholars for its unusual style and for the apparent break with the problems that occupied him at the beginning of the 1760s. However, this work is to a large extent the natural outcome of those themes, especially of the search for an appropriate method for metaphysics. In this paper we are particularly interested in highlighting two ideas (...) that appear there: the conception of metaphysics as a study of limits and intersubjectivity. As we will see, the backdrop of these issues and the idea that gives cohesion to Traüme is the need to base our knowledge on a single world that we all inhabit, and to which we all have equal access. Swedenborg, who embodies the opposite idea of being a privileged inhabitant of two worlds, serves as a reason to compare his visions with the excesses of metaphysics, and the "dream worlds" that he constructs. [Español] El escrito Traüme eines Geistersehers suele constituir una obra problemática para los intérpretes de Kant por su inusual estilo y por el aparente rompimiento con los problemas que lo ocupaban a principios de 1760. Sin embargo, esta obra es en buena medida el desenlace natural de aquellos temas, en especial de la búsqueda de un método apropiado para la metafísica. En este trabajo nos interesa particularmente destacar dos ideas que ahí aparecen: la concepción de la metafísica como estudio de los límites y el tema de la intersubjetividad. Como veremos, el telón de fondo de estos temas y la idea que da cohesión en general a los Traüme es la necesidad de fundar nuestro conocimiento en un único mundo que todos habitamos, y al que todos tenemos acceso por igual. Swedenborg, que encarna la idea contraria al ser habitante privilegiado de dos mundos, sirve de motivo para comparar sus visiones con los excesos de la metafísica, y los “mundos soñados” que esta construye. (shrink)

[ES] El presente artículo estudia el influjo de los tratados físicos de Aristóteles sobre la concepción tomista en torno al lugar del infinito en el cosmos creado. Se analiza la posición sostenida por el Aquinate respecto a cuatro aspectos fundamentales de la teoría aristotélica en torno al infinito: existencia de una sustancia infinita, existencia de un cuerpo infinito, existencia de un infinito en acto y la infinitud del tiempo. Asimismo se expone el empleo de la teoría aristotélica del movimiento y (...) los lugares naturales, por parte del Doctor angélico, para la refutación de toda posición que conciba el acto de creación como una mutación temporalmente sucesiva, así como su caracterización de la divinidad como sustancia perfecta cuya infinitud no puede ser comprendida bajo la noción de cantidad. [EN] This article studies the influence of Aristotle’s physical treatises on the Thomist conception on the place of infinity in the created cosmos. It analizes the position held by Aquinas on four fundamental aspects of the Aristotelian theory about infinity: existence of an infinite substance, existence of an infinite body, existence of an infinite in act and the infinity of time. Is also exposed the use of the Aristotelian theory of motion and natural places by the Angelic Doctor for the refutation of every position that presents the act of creation as a temporally successive mutation and his characterization of divinity as a perfect substance whose infinity can not be understood under the notion of quantity. (shrink)

En la obra dramática A puerta cerrada (1944), el filósofo y literato Jean-Paul Sartre plantea la relación interpersonal como plena de conflicto e imposibilidad para llevar a cabalidad los ideales dialógicos. Las conclusiones a las que llega Sartre serán confrontadas con la propuesta del filósofo judío Emmanuel Levinas, con el fin de vislumbrar sus tesis en torno a la alteridad, mostrando cómo, en vez de acuerdos racionales que superen lo diverso y lo engloben en la totalidad, habrá que recibir al (...) Otro y responderle en la trascendencia que exige su infinitud. The Philosopher and Writer Jean-Paul Sartre, in the dramatic work No Exit (1944), claims the inter-subjective relationship is full of conflict and that it is impossible to reach the dialogical ideal. We will confront Sartre´s conclusions from the proposal of the jewish philosopher Emmanuel Levinas in order to see his thesis about otherness. We will explain how, instead of some rational agreements that overcome the diversity inside totality, it is necessary to receive the other and respond to him in the transcendence that Infinity requires. (shrink)

BERKELEY: THE ORIGIN OF CRITICISM OF THE INFINITESIMALS Abstract: In this paper I propose a new reading of a little known George Berkeley´s work Of Infinites. Hitherto, the work has been studied partially, or emphasizing only the mathematical contributions, downplaying the philosophical aspects, or minimizing mathematical issues taking into account only the incipient immaterialism. Both readings have been pernicious for the correct comprehension of the work and that has brought as a result that will follow underestimated its importance, and therefore (...) will not study as should be. Against traditional readings I make one that stand out both philosophical and mathematical aspects, with the purpose to show that richness and complexity of the work deserve that it has an special place within Berkeley´s works. (shrink)

Leyendo algunos textos «marginales» de Jacques Derrida, especialmente en sus últimos trabajos, desde la perspectiva de las relaciones entre la experiencia biográfica y los intereses filosóficos, este ensayo trata, por un lado, de las reflexiones del filósofo acerca del cine como un desarrollo de la tradición contemporánea fundada muy particularmente por Walter Benjamin y Hugo von Hofmannsthal; y por otro, el artículo se centra en el «fantasma» o «espectro»: un concepto básico a la par que clásico tanto del cinematógrafo como (...) del psicoanálisis. De este modo, se quiere mostrar cómo el pensamiento derridiano introduce una variación radical y original en la estética moderna, incluyendo su primera o primitiva acepción: «percepción por los sentidos». -/- Based on the reading of some marginal texts of Jacques Derrida, especially his later works, from the perspective of the relation between biographical experience and philosophical interests, this essay deals, on one hand, with this philosopher´s reflections as to Cinema and its development as a contemporary tradition, as founded very particularly by Walter Benjamin and Hugo von Hofmannsthal. On the other hand, this papers concentrates on another basic and also classical concept of Cinema and psychoanalysis: the concept of phantom or spectre. In this way, the intention is to show how derridian thought introduces a radical and original variation in modern esthetics, including its first or primitive acceptation or perception by the senses. (shrink)

This paper discusses Leibniz's passages concerning Durand de Saint-Pourçain in his "Theodicy". These passages pose a curious question: Leibniz undoubtedly shared the wide condamnation of Durand's theological view that God doesn't concur to the creaturely actions (or concurs only in an indirect way), and therefore reaffirms the classical doctrine of continuous creation, just as Descartes or Malebranche do. At the same time, he saw Durand's doctrine of God's foreseeing as a promising one, even as an anticipation of Leibniz's one, which (...) is grounded on his Principle of Sufficient Reason. Can these two claims be consistent between them? This paper tries to affirm that it is, both focusing Leibniz's particular version of theological concurrentism and the former discussions on Durand, Concurrentism and God's Action in the run of the XVIIth Century. (shrink)

Resumen: El objetivo de este artículo es analizar el modo en que se presenta la virtud política en los principales textos de Montesquieu y su resonancia en la obra de Rousseau. La hipótesis general que se propone es que, a pesar de sus enormes divergencias, los dos elaboraron una lectura eminentemente moderna que los separa de la filosofía política clásica. Ambos habrían compartido la idea de que la virtud es una pasión ―o que es intercambiable por una pasión―, apartándose de (...) las jerarquías del pensamiento antiguo. Se sostiene en este artículo que Montesquieu declarará, ante la muerte de la virtud clásica, su sucedáneo en el placer de la seguridad que es capaz de garantizar la libertad por medio del gobierno mixto. Por su lado, Rousseau hará una reivindicación de la virtud antigua, pero identificándola con la compasión, dislocando el status de la virtud civil. Estas lecturas darán lugar a dos maneras muy distintas de comprender la relación existente entre derecho natural y derecho positivo. // Abstract: The aim of this article is to analyze the way in which political virtue appears in the main texts of Montesquieu and and its repercussions in Rousseau’s work. The hypothesis proposed is that, despite their enormous divergences, both of them developed an eminently modern reading that separates them from Classical Political Philosophy. Both authors would have shared the idea that virtue is a passion ―or that it is interchangeable with a passion―, moving away from the hierarchies of ancient thought. This paper argues that Montesquieu will declare after the death of classical virtue the pleasure of security as a substitute capable of guaranteeing modern liberty by means of States organized as mixed constitutions. For his part, Rousseau will make a vindication of ancient virtue, but identifying it with compassion, dislocating the status of civil virtue. These readings will give rise to two very different ways of understanding the relationship between natural law and positive law. -/- Palabras clave: virtud – pasión – modernidad – seguridad – compasión. Key-words: virtue – passion – modernity – security – compassion. (shrink)

In this article I present the most important works by Domingo Báñez on the so-called De auxiliis controversy, on divine predestination, divine will and divine grace, and human freedom. It is a polemic against Luis de Molina and Francisco Suárez, mainly. I review the works published by Báñez and his unpublished manuscripts, providing new historical data on them.

Concebir los derechos como una protección no-paternalista de los intereses de sus titulares supone aceptar que su aspecto más relevante consiste en la provisión de una competencia para renunciar o consentir su inobservancia por terceros, lo cual no tiene por qué coincidir con la mejor estimación de sus intereses, aun cuando estos últimos juegan un papel importante en la justificación de las posiciones jurídicas implicadas. A partir de la tesis de la correlatividad, los conceptos jurídicos fundamentales de W.N. Hohfeld y (...) una tesis de la combinación que armoniza los elementos de la voluntad e interés en la explicación de los derechos, en el presente artículo se tratará de mostrar por qué afirmar el carácter inalienable de los derechos contradice la función que estos desempeñan en los ordenamientos jurídicos modernos. // The understanding of rights as non-paternalistic protections of its holder’s concerns entails that the most important aspect of them is the provision of a power either to waive or to consent their encroachment by others, which does not necessarily coincide with the best appraisal of his/her interests, even when they play an important role in the justification of the subjective legal positions. From the correlativity thesis, the fundamental legal conceptions devised by W.N. Hohfeld and a combination thesis that merges the elements of will and interest in the explanation of rights, I will try to show why to stand up for the inalienable character of rights contradicts the function they perform in modern legal systems. (shrink)

In its two parts, this study intends to reconstruct with some detail the fiasco of the Artificial Intelligence research project and the devastating critique carried out against it by Hubert Dreyfus in his magnum opus What Computers Still Can’t Do (1972, 1979, 1992). Part of these consequences is the emergence within this specialized field of a group of scholars who have called themselves ‘Heideggerian’. This definition shall be dealt with and criticized in the second part of this study. In this (...) first part, we go on to analize (i) the bizarre dreams and false expectations of AI researchers, and (ii) Dreyfus’ own criticism and its definitive thrust of phenomenological nature. (shrink)

The paper (an ample reworking of a 2005 Italian paper) tries to evaluate Leibniz’s enduring fascination with Spinoza and presents an overview in five stages of the development of his complex relationship to his thought, beginning with the time of Mainz, when Leibniz shows a strange urgency to get in epistolary contact with the author of the Theologico-Political Treatise, despite his public rejection of both the work and the author; then Leibniz’s stay in Paris, especially in the year 1675, when (...) he seeks information through Tschirnhaus on Spinoza’s clandestine doctrines; their personal meeting in the Hague, towards the end of the year 1676, and the subsequent distancing of Leibniz from Spinozism; the reading by Leibniz of Spinoza’s Opera Posthuma and the extension of his arguments against Spinozism to discredit Cartesian philosophy in general, and, finally, Leibniz’s retrospective evaluation of Spinoza’s thought in the Theodicy. (shrink)

This article aims to readdress Hans-Georg Gadamer's first encounter with Plato's philosophy through his earlier academic journey, the direct and indirect influence exerted by his celebrated mentors at the University of Marburg, and his early publications. For this, I will resort not only to his intellectual biography, but also to neglected texts of Gadamer, such as his 1922 doctoral thesis, reviews and articles published between 1924 and 1928, correspondence, both edited and unpublished, philosophical interviews, as well as archive footage. I (...) will seek to determine the role of his early mentors around Plato’s interpretation through the analysis of the evolution of Gadamer's theoretical positions in order to elucidate his critical reassessments. In the conclusions, I will make an attempt to deepen on Gadamer's process of reception, rupture and emancipation around the then-dominant interpretations of Marburg neo-Kantianism, especially on the link between the philosophy of Plato and Aristotle, as well as the transformative character of Gadamer’s approach to the phenomenology of Scheler and Heidegger, and his incursion into classical philology. (shrink)

This text takes as an excuse the homonymous exhibition at the Museo de Antioquia, to address the history and political gestures in contemporary art. By addressing some curatorial approaches of the exhibition, it explores the cultural functions of the museum as a place of localization of descriptive and communicative processes about culture, and how the exhibition reveals the negative effects of these functions on cultural processes. The text highlights the presence of the artist Jorge Marín, who in his works questions (...) the influence of the notion of progress in the territory. He recovers what has been discarded by history to stage what has been rejected and repudiated. Marín's works are presented as a survival strategy that illuminates other ways of thinking about the territory of culture and questions the concept of history as a fixed representation. In this way, it highlights the importance of addressing history and political gestures in the production of contemporary art, and how the exhibition "El Jardín de los senderos que se bifurcan" and the work of Jorge Marín are examples of how art can question and subvert the hegemonic narratives of history and culture. (shrink)

The purpose of this article is to inquire into the perception and sense of what is considered sacred by youth mediated by the use of technology, the internet and social media. Based on an approximation to digital young generations and theirperception of what is considered sacred, there is an approach to investigatereligion and digital culture. What is sacred is built and showed in alternativespaces out of traditional institutions, such as the internet and social media. Thecyberspace allows what is sacred to (...) get closer to the human being in his pursueof God. (shrink)

RESUMEN: Derrida es un pensador judío sefardí que cuestiona sistemáticamente las obras literarias, filosóficas, artísticas y políticas (desmenuzando y deconstruyendo), y cuya obra se mueve entre los márgenes de la filosofía. Conocido como el defensor de la escritura, Derrida es, en el fondo, un pensador de ‘parole vive’ que reconoce que la escritura deja a la palabra inmóvil. En el presente artículo saco a luz la cultura judía sefardí de Derrida (que a menudo se desconoce o se pasa por alto), (...) muestro que Derrida denunció (aunque tímidamente) el antisemitismo en su diálogo con Élisabeth Roudinesco y sostengo que la famosa inversión derridiana escritura–palabra oral (su crítica al fonocentrismo) podría ser menos profunda de lo que se cree (más compleja, con sutiles matices, pequeñas contradicciones y marcada de tensiones), puesto que Derrida confiesa que la imagen de Sócrates y Platón descubierta en un envoi de La carte postale podría ser una equivocación, confiesa en una carta a Gadamer que él es un hombre de ‘parole vive’ y elogia los encuentros con Gadamer en Béliers. Le dialogue ininterrompu: entre deux infinis, le poème /// ABSTRACT: Derrida was a Sephardic Jewish thinker who systematically questioned the edges of literary and philosophical works (unpacking and deconstructing), and whose work moves between the margins of philosophy. Known as the defender of writing, Derrida was, at heart, a thinker of ‘parole vive’ who recognised that writing renders the word immobile. In this paper, I bring to light Derrida’s Sephardic Jewish culture (which is often unknown or overlooked), show that Derrida denounced (although quietly) antisemitism in his dialogue with Élisabeth Roudinesco, and argue that the famous Derridean writing–speech inversion (his critique of phonocentrism) may be less deep than we tend to believe (more complex, with subtle nuances, small contradictions, and marked tensions), since Derrida argues that the image of Socrates and Plato discovered in an envoi of La carte postale could be a mistake, confesses in a letter to Gadamer that he is a man of ‘parole vive’ and praises the meetings with Gadamer in Béliers. Le dialogue ininterrompu: entre deux infinis, le poème. (shrink)

In the fifth version of our reply article [26] to Imamura's critique, we recall that Neutrosophic Non-Standard Logic was never used by the neutrosophic community in any application, that the quarter-century old (1995-1998) neutrosophic operators criticized by Imamura were never used as they were improved soon after, but omits to talk about their development, and that in real-world applications we need to convert/approximate the hyperreals, monads and bi-nads of Non-Standard Analysis to tiny intervals with the desired precision; otherwise they would (...) be inapplicable. We pointed out several errors and false statements by Imamura [21] regarding the inf/sup of nonstandard subsets, also Imamura's "rigorous definition of neutrosophic logic" is incorrect, as is his definition of nonstandard unit interval, and we showed that there is no total order in Neutrosophic Computing and Machine Learning , Vol. 23, 2022 Florentin Smarandache, Definición mejorada de la lógica neutrosófica no estándar e introducción a los hiperreales neutrosóficos (Quinta versión) 2 the set of hyperreals (due to the recently introduced Neutrosophic Hyperreals which are indeterminate), so the Transfer Principle from R to R* is questionable. After his critique, several reply posts on non-standard theoretical neutrosophy followed in 2018-2022. As such, I extended the Nonstandard Analysis by adding the right-closed left monad, the left-closed right monad, the punctured binad (which we introduced in 1998), and the nonpunctured binad - all in order to close the newly extended nonstandard space (R*) under nonstandard addition, nonstandard subtraction, nonstandard multiplication, nonstandard division, and nonstandard power operations [23, 24]. Improved definitions of the Nonstandard Unitary Interval and Nonstandard Neutrosophic Logic are presented, along with Nonstandard Neutrosophic Operators. (shrink)

Mauricio Beuchot proposed in his Treatise of Analogical hermeneutics (1997) a new interpretative model based on the ancient concept of "analogy". As his proposal is a new hermeneutical model, I describe here some of its main arguments with the aim of analyzing and discussing Beuchot's analogical method of interpretation. / Mauricio Beuchot propuso en su obra Tratado de hermenéutica analógica (1997) una nueva herramienta interpretativa basada en el antiguo concepto de 'analogía'. Su propuesta refresca los debates en torno a la (...) hermenéutica y ofrece un modelo nuevo para la interpretación, mismo que ha generado interés internacional. Aquí presento dicha propuesta, sobre todo porque la considero lo suficientemente interesante como para estudiarla y debatirla. (shrink)

El presente trabajo se propone rastrear la influencia de la tradición platónica Acerca de los primeros principios, en sus diversas formulaciones, sobre la filosofía de Orígenes de Alejandría. La lectura origeniana de los autores platónicos y su afinidad con ellos se confirman en las fuentes históricas. El alejandrino adopta y asimila numerosos aspectos de la doctrina y la terminología de los seguidores de Platón. Sin embargo, también toma distancia de ellos en algunos puntos neurálgicos de su concepción de lo divino (...) y de la creación del mundo. Se analizan especialmente los papeles que cumplen en la teoría origeniana las categorías académicas de lo absoluto y lo relativo, la noción mesoplatónica y filoniana del agente demiúrgico y una original adaptación del esquema causal derivativo neopitagórico. -/- The present paper intends to trace the influence of the Platonic tradition On first principles;, considering its different versions, on the philosophy of Origen of Alexandria. Origen's knowledge of the Platonists and his affinity with them are confirmed by the historical sources. The Alexandrian adopts and assimilates many aspects of the doctrine and terminology of Plato's followers. However, he also departs from them regarding some of the essential elements in his conception of the divine and of the world's creation. Particularly, the paper focuses on the roles played in Origen's theory by the Academic categories of absolute and relative, the Middle-platonic and Philonian notion of the demiurgic agent and an original reframing of the Neopythagorean derivative system of causes. (shrink)

Divine grace is the hand of Christ that sustains the Christian in his acts: such is the mystery explored at the end of the 16th century in the profound studies carried out by various Catholic theologians in a debate in Spain known as the “Controversy on divine aids” (de auxiliis). Its problematic covers both the drama of the loving agreement between divine initiative and human response, as well as the subtle questions of causal determinism or freedom of the will. In (...) this book, the participation of one of the main Dominicans involved in this dispute, Pedro de Ledesma, one of the last members of the School of Salamanca, is studied for the first time. For this purpose, his manuscript work is reviewed, contrasting it with the teachings of other Dominicans of the time. This also makes it possible to show that among the theologians of the Order of Preachers, despite their profound coincidences, there were also different approaches to providence, predestination and divine grace. Thus, this book provides a specific introduction to Ledesma, whose understanding of physical premotion is quite original, but it also provides a broad overview of the early years of the controversy on grace in the Iberian Peninsula. (shrink)

his monograph presents a comprehensive analysis of the theological application of eating and drinking metaphors in the works of Origen of Alexandria, examining his physiological concepts and exegetical methodologies. As one of early Christianity's most influential theologians, Origen's work demonstrates a theological coherence and intellectual depth that established paradigmatic frameworks for various doctrinal domains, including Trinitarian theology, Christology, and anthropology. Through his sophisticated deployment of metaphorical language, Origen accomplishes two challenging objectives: deepening the understanding of divine mystery and effectively communicating (...) theological concepts. This volume examines Origen's theological utilization of eating and drinking metaphors, incorporating analysis of the recently discovered "Homilies on the Psalms." The research not only substantiates traditional interpretations of Origen's theology but also reveals novel insights, particularly regarding intra-Trinitarian relationships and the reciprocal nature of divine-human interaction. (shrink)

El propósito de este artículo es presentar una aproximación fenomenológica a la experiencia intersubjetiva en contraste a las teorías de la mente y a como estas conciben dicho tipo de experiencia. Se identificará un supuesto esencial de estas teorías según el cual todo tipo de intersubjetividad supone una inferencia y, por lo tanto, elementos normativos. Se argumentará que las investigaciones de Husserl a propósito del concepto de “sentido noemático”, en relación con su concepción del horizonte experiencial, revelan un tipo de (...) experiencia constitutiva e intersubjetiva que es condición de posibilidad de la normatividad supuesta por los teóricos de la mente. Esto sugiere un camino a seguir para lograr encontrar soluciones a cuestiones escépticas tales como el solipsismo y la existencia del mundo exterior. -/- The purpose of this paper is to present a phenomenological approach to intersubjective experience contrasting it with the theories of mind and how them conceive such kind of experience. It will be identified an essential presupposition of these theories according to which all kind of intersubjectivity involve an inference, and therefore, normative elements. It will be argued that Husserl’s investigations regarding the notion of “noematic sense”, related with his concept of experiential horizon, disclose a kind of constitutive and intersubjective experiences which serves as a possibility condition of the normativity which is took for granted by the theories of mind. This suggests a road to follow when trying to find solutions to skeptical problems such as solipsism and the existence of the external world. (shrink)

In a world in which emotions and feelings occupy a dominant place in daily human life and especially in decision-making circumstances, it is important for us to ask ourselves whether it is possible to talk about “new” ethics or “renewed ethics.” Actually, we do not face a re-creation of principles and values, but rather we face a need for deepening our understanding of human anthropology. Thinkers such as Dietrich von Hildebrand have proposed that affectivity can shed light on ethics comprehension. (...) By means of a study of some of the works of this contemporary philosopher, we state that ethics is the result of a harmony between a clear objective comprehension of reality and a straight comprehension of that reality within the sphere of an educated, formed and well-known affectivity of the human person, which would lead us beyond the common place understanding of ethics as something rigid and full of rules and restrictions. -/- En un mundo en el que las emociones y los sentimientos ocupan un lugar preponderante en la vida cotidiana de las personas y especialmente en las decisiones que toman, cabe preguntarnos si podemos hablar de una nueva ética o de una ética renovada. En realidad no nos enfrentamos a una recreación de nuevos principios y valores, sino a una necesidad de ahondar en la antropología de la persona humana. En esta profundización se ha revalorado el importante papel que juega la afectividad en la vida humana. Pensadores como Dietrich von Hildebrand han propuesto que la afectividad puede dar luces en la comprensión de la ética. A partir de un estudio de algunas de las obras de este filósofo contemporáneo proponemos que la ética vendría siendo el resultado de una armonía entre la clara comprensión objetiva de la realidad y una recta comprensión de dicha realidad dentro de una esfera afectiva educada, formada, y ante todo conocida por la propia persona, lo cual nos conduce más allá de una ética entendida muchas veces como algo rígido lleno de normas y restricciones. (shrink)

This unpublished manuscript of the Spanish Dominican Domingo Báñez reflects his personal account of the proceedings held during July 1602 in Valladolid in defense of his own doctrine against suspicious theses formulated by some Jesuits from Alcalá de Henares the previous March. The Jesuits denied that the adhesion of faith to the Roman Pontiff included him as a specific man, e.g. Pope Clement VIII. In support of their thesis, they provided the authority of Báñez. The Dominican theologian clarified in Valladolid (...) that the fact that Clement VIII was Pope did belong to the faith indeed but not in a primary and immediate sense, although this was later supported by other Jesuits in a third session held a few days later, again in Valladolid. (shrink)

This paper reconstructs Peter Carruthers’s arguments for criticizing the test focused on the metacognitive capacities of non-humans animals. It is possible to discuss metacognition or there are other mechanisms that being is used by animals in the metacognitive test? This paper offers an overview about the dispute about the metacognitive capacities(metaperception and metamemory) of the animals. The structure of this paper is the following: the first part presents the most relevant arguments that Carruthers offers to discuss and criticize the experiments (...) focused on animal metacognition. The second part it reconstructs the arguments against the Carruthers’s interpretation for explaining the metacognitive test. The third part it makes a balance between the Carruthers’s approach and his critic. Finally, the fourth part, in concluding that despite to the critics, the Carrtuhers’s arguments surpass these difficulties. (shrink)

Popular culture continues fuelling public imagination with things, human and non-human, that we might beco-me or confront. Besides robots, other significant tropes in popular fiction that generated images include non-human humans and cyborgs, wired into his-torically varying sociocultural realities. Robots and artificial intelligence are re-defining the natural order and its hierar-chical structure. This is not surprising, as natural order is always in flux, shaped by new scientific discoveries, especially the reading of the genetic code, that reveal and redefine relationships between (...) life forms. However, for the first time, a new, artificial, species is being introduced into the existing diagrams, and, for the first time, it appears to hybridise the anthro-pocentric natural world order. (shrink)

In this Interview, Professor Robert B. Brandom answered ten detailed questions about his philosophy of Rational Pragmatism and Semantic Expressivism, grouped into four topics. 1. Metaphysics and Anthropology, 2. Pragmatics and Semantics, 3. Epistemic Expressivism and 4. Philosophy of Logic. With his careful answers Professor Brandom offers many additional insights into his rigorously constructed account of the relationship “between what we say and think, and what we are saying and thinking about” around the human practice of asking for and giving (...) reasons. A final, additional question pointed at a principal motivation for putting together the present issue: how to reconcile Wittgenstein’s assertion that philosophy must not proffer any theories with the very explicit system of explanations Brandom has constructed. This same issue is addressed to some extent already in Professor Brandom’s new article contained in this issue, but his answer, asserting that he does not proffer a theory but only makes explicit what is already there, might be seen as an unambiguous statement of the continuous presence of a contested Wittgensteinian principle in Brandom’s work. (shrink)

Provides a survey of the development of speech act theory from Aristotle through Reid and Peirce to Edmund Husserl, Anton Marty, Johannes Daubert, Adolf Reinach, and finally to Austin and Searle. A special role is played by Husserl's theory of objectifying acts (meaning, roughly, acts of naming or stating) and of the efforts by his followers to extend this theory to cover phenomena such as questioning and commanding. These efforts culminated in the work of Adolf Reinach, who developed the first (...) systematic theory of speech acts in connection with his monograph of 1913 on “The A Priori Foundations of the Civil Law”. (shrink)

Is it correct to accept an anthopological dimension in Baruch Spinoza’s doctrine? Regardless of the answer we may suggest for this point, how could be this connected to the prevailing Humanism of the immediately previous period in which our author lived? Our proposal points to a positive stance in relation to the presence of an anthropological perspective in Spinoza’s thought; perspective that may be seen as a reaction to that kind of Renaissance humanism that sees the human being in Nature (...) a privileged kind. Therefore, in this paper we are going to analyse the way the concept of man evolves from this to the Spinozian formulation as a foundation in which it can be possible to accept the study of a certain Anthropology in his work. (shrink)

The article critically develops Nietzsche's presence in Heidegger's second great work, Contributions to Philosophy. Heidegger considers Nietzsche the last metaphysicist. However, being Western Metaphysics' zenith is the greatest thing that can be said of a thinker, since being the one who brings to completion a school of thought makes one, at the same time, the precursor of the ‘other’ begining and thus his concept of God's dead, nihilism and truth really can open the door to a kind of post-metaphysical thought, (...) as Heidegger would say, the thought of the history od being. Therefore, between Nietzsche's "God is dead" and Heidegger's "last God" there exists continuity and parallelism that needs future development. (shrink)

Much of the contemporary thought about ecology begins with the questioning of the human exceptionality. By means of this, anthropocentrism is rejected and replaced by a post-humanist framework. In this context, Martin Heidegger‘s oeuvre is credited for its search of alternatives to humanism, particularly because of its rejection of Sartre‘s anthropocentrism. However, while post-humanisms tend to behold the role of technology positively, Heidegger‘s critiques to the technique as a consequence of the same metaphysical and anthropocentric movement are widely known. Instead (...) of considering the common Heideggerian texts about technique, in this paper I explore the relationship between Heidegger and contemporary post-humanisms from the perspective of his existential analytic. In the first place, I will briefly describe the contemporary techno-scientific context, following the insights of Wiener, Haraway and Latour. In the second place, I will consider the relationship between Dasein, cyborgs and animals, discussing the Heideggerian interpretations of Hubert Dreyfus (What Computers Can’t Do) and Steven Crowell (We Have Never Been Animals). (shrink)

This paper seeks to show that in the work of Bataille there is a general social theory articulated around the notion of the sacred. According to our reading hypothesis, Bataille deepened and extended the movement initiated by Durkheim, who postulated the syntax of the sacred archaic as the most fundamental part of the social grammar. But he did so interpreting the Durkheimnian legacy in the light of a conception of multitude understood as general economy of collective passion. To do this, (...) he borrowed from psychoanalysis and German phenomenology, producing an original theory of the social bond, the structure and dynamics of human groups, with which he proceeded to analyze the discontents of his time. Given the tragic anthropology that framed this intellectual enterprise, the result was the impossible or transgressed social theory that takes the name of heterology. (shrink)

Together we can achieve things that we could never do on our own. In fact, there are sheer endless opportunities for producing morally desirable outcomes together with others. Unsurprisingly, scholars have been finding the idea of collective moral obligations intriguing. Yet, there is little agreement among scholars on the nature of such obligations and on the extent to which their existence might force us to adjust existing theories of moral obligation. What interests me in this paper is the perspective of (...) the moral deliberating agent who faces a collective action problem, i.e. the type of reasoning she employs when deciding how to act. I hope to show that agents have collective obligations precisely when they are required to employ ‘we-reasoning’, a type of reasoning that differs from I-mode, best response reasoning, as I shall explain below. More precisely, two (or more) individual agents have a collective moral obligation to do x if x is an option for action that is only collectively available (more on that later) and each has sufficient reason to rank x highest out of the options available to them. (shrink)

In his book On the Nature of Marx’s Things Jacques Lezra inherits another Marx and another materialism. It is an aleatory materialism: a materialism of the dynamic contingency of Marx and his “things”. This “subterranean current” of aleatory materialism is excavated by Lezra in his swerve through the letters, notebooks, and “private notes” of a young Marx working on his doctorate thesis. Following Lezra’s necrophilological thread –which encounters Lucretius and his “things”– we find that, in a parallel fashion, Marx is (...) also searching for a concept of science in his dissertation. This is what here is tentatively called a science of contingency. This science – though not in the usual disciplinary sense– opens the possibility of an alliance with Karen Barad’s performative materialism that displaces the humanism of the “new materialisms” by thinking alongside another science of contingency, also of a certain Lucretian inheritance, and which Marx did not get to think: quantum mechanics. -/- -- -/- En su libro On the Nature of Marx’s Things Jacques Lezra hereda otro Marx, y otro materialismo. Un materialismo aleatorio, un materialismo de la contingencia dinámica de Marx y sus “cosas”. Tal “corriente subterránea” del materialismo aleatorio es excavada por Lezra en su desvío por las cartas, cuadernos y notas “privadas” de un joven Marx que trabajaba en su tesis de doctorado. Siguiendo el hilo necrofilológico de Lezra, que se topa con Lucrecio y sus “cosas,” encontramos que, paralelamente, Marx también busca un concepto de ciencia en su tesis: lo que tentativamente nombramos ciencia de la contingencia. Ciencia, no ya disciplinaria, que abre la posibilidad de una alianza con el materialismo performativo de Karen Barad que desplaza el humanismo de los “nuevos materialismos” desde una reflexión critica que piensa a la par de otra ciencia de la contingencia, también de cierta herencia lucreciana, con la cual Marx no llegó a pensar: la mecánica cuántica. (shrink)

In his paper “Obras de ficción, formas de conciencia y literatura”, Josep Corbí raises a few sharp objections to my distinction between fiction and non-fiction, as I formulate it in my recently published Relatar lo ocurrido como invención. In this response, I present first in a compact form such ideas, and then I try to answer to Corbí’s criticisms.

Contrary to what many people believe, the fear is not anxiety, it is actually an emotional state that exists only in the presence of a danger. While as anxiety is what one anticipates even when the danger or threat is not present physically. The person suffering from anxiety worries about future events while as fear exists when a threat or fear is actually present before the person. The fear causes symptoms like shakiness and fast heart rate in the affected individual. (...) If the person suffering from fear and anxiety is able to understand how it processed in his/her brain, he/she can easily overcome it. This is the best therapy Los Angeles that all therapists in this city suggest patients suffering from the post traumatic stress disorder to overcome fear and anxiety. (shrink)

Citation: Christodoulou, Marina. “‘To be dead is an unthinkable anomaly’ Reversed Necropolitics and the Death Imaginary.” Lo Sguardo - rivista di filosofia N. 23, 2017 (I) - Reinventare il reale. Jean Baudrillard (2007-2017) a cura di Eleonora de Conciliis, Enrico Schirò, Daniela Angelucci, pp. 127-137. Articolo sottoposto a peer review. Ricevuto il 14/10/2016. Accettato il 12/01/2017. ISSN: 2036-6558 -/- --------- -/- The concept or the theory of Death in the thought of Jean Baudrillard is not given the particular attention it (...) needs. When one speaks of the thought of Baudrillard, one rarely will mention ‘death’ as one of the keywords of his corpus. I think, though, that it deserves such a key place, for three reasons. Firstly, because the theme of Death is a gargantuan concept in the history of Philosophy and it even emerges with the definition of Philosophy itself, since, at least, Plato. Every philosopher, more or less is preoccupied with it, as an archetypical necessity of both human culture and of philosophy in particular. It is always interesting to see how each philosopher or each person thinks on it, as their thoughts on Death are a departure point and an indication of their whole philosophical system or, for non-philosophers, of their whole way of life. Secondly, it is important to examine this theme in Baudrillard because it inseparably interconnects, explains, and is explained by all the other, key, and the less prominent themes in his philosophy. Baudrillard’s thinking might take new dimensions when viewed through his thoughts on Death. Finally, Baudrillard is considered a difficult thinker, because, unlike other philosophers, he grasps themes which people are used to seeing as the pre-occupation or within the realm of fiction, even science-fiction. I would like to show, using simple language, that his philosophy, especially surrounding the subject of Death, is completely naked of any metaphysical, romanticised, fantastic, or fiction-like properties; it is realistic and political. (shrink)

Uno de los aspectos destacados del pensamiento de Martin Heidegger es la crítica a la ciencia. En Heidegger esta crítica parte del supuesto de la falta de base, de soporte que la sostenga, que tiene la ciencia al no contemplar precísamente que haya de tener un fundamento último, sino que se centra únicamente en su propio progreso sin volver la vista atrás hacia aquello que tiene como raíz. Heidegger señala en su obra en repetidas ocasiones que "la ciencia no piensa". (...) Ese no pensar de la ciencia suena en el propio Heidegger como paradójico porque la misma ciencia implica precísamente el ejercicio del pensar, siendo ese el cometido de la actividad científica. Pero a lo que se refiere Heidegger con ese no-pensar de la ciencia es a que ésta ha derivado en una ciencia del ente sin tener en cuenta para nada el ser que la funda. Nuestro propósito en este trabajo entonces será el de esclarecer la crítica a la ciencia que hace Heidegger. --- One of the highlights of Martin Heidegger's thought is criticism to science. In Heidegger, this criticism is based on the assumption of lack basis, of support that sustains, which science has to not consider precisely that it has to have an ultimate ground, but it focuses solely on its own progress without looking back to that which has as its root. Heidegger indicates in his work repeatedly that "science does not think". That not-thinking of science in Heidegger himself appears as paradoxical because precisely science itself involves the exercise of thinking, being this the task of scientific activity. But what Heidegger refers with that not-thinking of science is that this has led to a science of being (seiende) without regard to anything Being (Sein) that grounded. Our purpose in this paper then will be to clarify the critique of science that Heidegger makes. (shrink)

El pensador suizo Andreas Urs Sommer es, sin dudarlo, uno de los actuales especialistas de Nietzsche. En el año 2017 publica un texto titulado Nietzsche und die Folgen, un libro que recobra la figura del pensador alemán a la luz de ideas bastantes novedosas que hasta ahora no habían sido presentadas por la mayoría de los intérpretes de Nietzsche. En ese sentido, la filosofía experimental (Experimentalphilosophie) que presenta Sommer es la que ha llamado la atención de la crítica. Se trataría (...) de esconder bajo el juego experimental la filosofía de Nietzsche, omitiendo de ese modo un cierto tipo de compromiso de sus postulados filosóficos. Esta determinación está cobrando fuerza en la medida en que nos muestra las consecuencias de la filosofía experimental. Este trabajo pretende desarrollar, por un lado, los postulados centrales de la propuesta de Sommer para luego confrontarlos a la luz de la crítica y en qué medida dicha crítica es medular. Lo anterior da luces a una discusión que, más que inclinarse a la polémica, muestra el nutriente de una fructífera investigación. -/- The Swiss thinker Andreas Urs Sommer is, undoubtedly, one of Nietzsche’s current specialists. In the year of 2017 publishes a text entitled Nietzsche und die Folgen, a book that recovers the figure of the German thinker in the light of quite novel ideas that until now had not been presented by most of the interpreters of Nietzsche. In that sense, the experimental philosophy (Experimentalphilosophie) presented by Sommer is the one that has caught the attention of critics. It would be a matter of hiding Nietzsche’s philosophy under the experimental game, thus omitting a certain type of commitment from his philosophical postulates. This determination is gaining strength insofar as it shows us the consequences of experimental philosophy. This work aims to develop, on the one hand, the central postulates of Sommer’s proposal and then confront them in the light of criticism and to what extent such criticism is central. The foregoing gives light of a discussion that more than leaning to the controversy shows the nutrient of a fruitful investigation. (shrink)

Se examina la defensa que de la filosofía en cuanto episteme, elaboró el aristotélico renacentista Cesare Cremonini (1550-1 631), al introducir el curso de lecciones sobre la Física de Aristóteles, según la redacci6n todavía inédita del Ms.200-2 de la Biblioteca Universitaria de Padua. Mediante un topos ya clásico, y actual, los temas en discusión son además de la falta de certitudo y la inconsistencia veritativa que afectan las conclusiones de la filosofía de la naturaleza, la inutilidad e incluso la peligrosidad (...) que, desde el punto de vista ético- político, parecen descalificar la labor del filósofo ociosamente levantar sospechas y alarma. La interpretación de la réplica cremoniniana intenta establecer conexiones entre el perfil conceptual de los argumentos esgrimidos, y algunos episodios de la biografía intelectual y académica de Crernonini sin dejar de tomar en cuenca las implicaciones políticas que pueden derivarse, en perspectiva histórica, del amplio debate que caracterizó la vida académica y cultural del estudio de Padua y de la república veneciana, durante la segunda mitad del siglo XVI.The defence of philosophy as episteme is examined, as elaborated by Renaissance Aristotelian philosopher Cesare Cremonini (1550 - 1 631) in his as yet unpublished manuscript numbered 200-2 by t he University of Padua. Which purported to be an introduction for a course on Aristotle's Physics. Following a topos both classic and contemporary, the issues arc, in addition to the lack of certitudet and the inconsistency of truth concerning the philosophy of nature. The uselessness and even the ethical-political danger arising from the work of the idle philosopher devoted to the contemplation of truth, whose presence in society may stir suspicion and unrest. The analysis of Cremonini’s arguments intends to establish the connections between the philosopher's views and his own academic and intellectual circumstances. Also the political implications are taken into account that resulted from the wide-range debate typical of academic and cultural life in the Studio of Padua and the Republic of Venice during the second half of the 16th Century. (shrink)

El avance tecnológico de los últimos años nos lleva a imaginar un futuro, no muy lejano, donde los sistemas tecnológicos y la inteligencia artificial (AI) supere a la inteligencia humana (HI), inclusive con la capacidad de auto generarse, denominando ésto como Singularidad Tecnológica. Razón por lo cual surge la posibilidad de fusión entre ambas inteligencias, dando lugar así al surgimiento de Cyborgs o Post Humanos y la llegada de lo que los expertos han dado en llamar Transhumanismo. Me planteo reflexionar (...) sobre esta posibilidad con el fin de analizar las posibles consecuencias que traería consigo una super inteligencia dura. -/- The technological advance of recent years leads us to imagine a future, not too distant, where technological systems and artificial intelligence (AI) surpass human intelligence (HI), even with the ability to self-generate, calling this as Singularity Technological. Reason why the possibility of merging between the two intelligences arises, thus giving rise to the emergence of Cyborgs or Post Humans and the arrival of, what experts have called, Transhumanism. I consider reflecting on this possibility, in order to analyze the possible consequences that a hard super intelligence would bring. (shrink)

RESUMEN: Viktor Frankl es el pensador del sentido y de la esperanza. Superviviente del Holocausto, perdió a sus padres, a su hermano y a su mujer en la Shoah. Frankl jamás se rindió al desaliento y apostó por ser optimista a pesar de la tríada trágica de la vida (el sufrimiento, la culpa y la muerte). Su tesis es un sí a la vida con mayúsculas: el ser humano es un ser en busca de sentido, y la vida siempre tiene (...) sentido, bajo cualquier circunstancia. Esta bella tesis es, sin embargo, un tanto problemática en un escenario tan espeluznante como la Shoah. Frankl define al ser humano como libertad, responsabilidad, espiritualidad y búsqueda de sentido. El presente artículo expone la logoterapia bajo una perspectiva filosófica, incluye un recorrido histórico-biográfico desde el Anschluss hasta la liberación, reflexiona sobre la búsqueda por el sentido y el sentido del sufrimiento, y muestra cómo algunas de las tesis de Frankl pudieron ayudar a algunas víctimas en los campos de concentración alemanes (jamás en los campos de exterminio alemanes ni en las masacres de los Einsatzgruppen) y cómo pueden ser un antídoto contra la desesperación y el suicidio. /// -/- ABSTRACT: Viktor Frankl is the thinker of meaning and hope. He was a Holocaust survivor and lost his parents, his brother and his wife in the Shoah. Frankl never surrendered to hopelessness and committed to optimism despite the tragic triad of life (suffering, guilt and death). His thesis is a yes to life in capital letters: human beings are beings in search of meaning, and life always has meaning, whatever the circumstances. This beautiful thesis is, nevertheless, a bit problematic in a gruesome scenario such as the Shoah. Frankl defines human beings as freedom, responsibility, spirituality and search for meaning. The present paper discusses logotherapy from a philosophical perspective, includes a historical-biographical note since the Anschluss until the liberation, reflects on the search for meaning and the meaning of suffering, and shows how some of Frankl's thesis may have been useful to some victims in the German concentration camps (never in the German extermination camps or in the massacres of the Einsatzgruppen) and how they can be an antidote against despair and suicide. (shrink)

RESUMEN: Frankl abre una puerta a la esperanza con la dimensión suprahumana, define la religión como la búsqueda del sentido último y apuesta por una fe incondicional que otorga sentido al sufrimiento de las víctimas. Unamuno, angustiado y sufriente, se bate con su fe (una fe dubitativa –la duda, aunque se transforme en agonía, es crucial para Unamuno). Unamuno cree porque anhela creer (por necesidad); Frankl cree existencialmente (por de- cisión). En este artículo expongo los diferentes acercamientos de Frankl y (...) Unamuno a la fe (exponiendo también las tesis de otros filósofos, teólogos y supervivientes de la Shoah) y muestro cómo estas aproximaciones abren una puerta a la esperanza (y al sentido del sufrimiento de las víctimas de la Shoah). / Palabras clave: dimensión suprahumana, escatología, esperanza, fe dubitativa, fe in- condicional, Holocausto, inmortalidad, Shoah, sufrimiento de las víctimas, Unamuno, Viktor Frankl. /// ABSTRACT: Frankl opens a door to hope with the suprahuman dimension, defines religion as the search for an ultimate meaning and has an uncoditional faith that gives meaning to the victims' suffering. Unamuno, anguished and suffering, struggles with his faith (a faith which is a doubting faith –doubt, even if it turns into agony, is crucial for Unamuno). Unamuno believes because he longs to believe (out of necessity); Frankl believes existen- tially (out of decision). In this paper, I discuss Frankl's and Unamuno's different ap- proaches to faith (presenting theses of other philosophers, theologians and Shoah survivors as well), showing how these approaches open a door to hope (and to the meaning of the suffering of the victims of the Shoah). / Keywords: doubting faith, eschatology, Holocaust, hope, immortality, Shoah, supra- human dimension, Unamuno, unconditional faith, victims' suffering, Viktor Frankl. (shrink)

The Role of the Notion of Truth in the Project of Kant’s Critical Philosophy [English] The discussion about Kant’s theory of truth usually revolves around his ascription to some version of the coherence or correspondence theory of truth, and the matching criteria of truth. These discussions often deliberate which theory of truth is most appropriate given the critical principles. Instead, this paper aims to exhibit, through the evolution of Kant’s notion of truth in his precritical years and through the project (...) of a transcendental logic, the intrinsic relation between the notion of truth and the very principles of critical philosophy; and to raise again the questions about the definition and the criteria of truth, but in the framework of the question of the possibility of truth. [Español] La discusión en torno a la teoría kantiana de la verdad suele girar alrededor de las preguntas —íntimamente relacionadas entre sí— por la adscripción de Kant a una versión coherentista o correspondentista de la verdad y por los correspondientes criterios de verdad. Estas discusiones suelen ponderar qué teoría de la verdad resulta más adecuada dados ya los principios críticos. En contraste con esto, este trabajo pretende mostrar, a través de la evolución de la noción de verdad del Kant precrítico y del proyecto de una lógica trascendental, la vinculación intrínseca de la noción de verdad con los principios mismos de la filosofía crítica, y replantear las preguntas por la definición y el criterio de verdad en el marco de la pregunta por la posibilidad de la verdad. (shrink)

RESUMEN: Primo Levi fue un químico y escritor italiano judío que sobrevivió a Auschwitz III (Monowitz) y dejó su testimonio en Se questo è un uomo (1947), La tregua (1963), Il sistema periodico (1975), I sommersi e i salvati y otros escritos y entrevistas. La voz de Levi es la voz de la conciencia moral, el testimonio de la barbarie y la memoria de las víctimas (una voz que habla de deportación, injusticia, hundimiento y destrucción). En el presente artículo trazo (...) un pequeño recorrido biográfico enmarcado en el terrible escenario de la Shoah (enfatizando que Levi no se suicidó), desmenuzo el gigantesco complejo de Auschwitz (sus tres campos principales y sus 44/45 subcampos) (cuya realidad a menudo se mezcla y se confunde), diferenciando, para mayor claridad, los campos de exterminio (Vernichtungstlager, VL –también, Totenlager) de los campos de concentración (Konzentrationslager, KZ), describo el testimonio de Levi como memoria y conciencia moral, examino su concepto de supervivencia y dignidad, y analizo las tesis de Levi sobre la ausencia de Dios en Monowitz y el sinsentido del sufrimiento de las víctimas en el KZ. /// ABSTRACT: Primo Levi was a Jewish Italian chemist and writer who survived Auschwitz III (Monowitz) and left his testimony in Se questo è un uomo (1947), La tregua (1963), Il sistema periodico (1975), I sommersi e i salvati and other writings and interviews. Levi's voice is the voice of moral conscience, testimony of atrocity and memory of the victims (a voice that speaks of deportation, injustice, collapse and destruction). In the present paper, I present a short biographical note within the framework of the Holocaust (emphasizing that Levi did not commit suicide), I break down the gigantic Auschwitz complex (its three main camps and its 44/45 subcamps) (whose reality is often mixed and confused), differentiating, for the sake of clarity, the extermination camps (Vernichtungstlager, VL –also, Totenlager) from the concentration camps (Konzentrationslager, KZ), I describe Levi's testimony as memory and moral conscience, I examine his concept of survival and dignity, and I analyze Levi's theses about the absence of God in Monowitz and the meaninglessness of the victims' suffering in the KZ. (shrink)

Critico la teoría hermenéutica de Landgrebe sobre el cartesianismo de Husserl mostrando la estructura argumentativa en la que se inserta, lo que pretende y lo que está forzada a pretender. Su núcleo duro radica en los conceptos de crítica inmanente y lógica interna y tiene como meta final promover una idea de trascendental no-entitativa voluntarista y correlacional opuesta a la de un yo absoluto. Para probar esto, analizo tres niveles del cartesianismo de Landgrebe: primero, la síntesis contradictoria entre apodicticidad y (...) experiencia; segundo, su interpretación de Filosofía Primera, y, tercero, el objetivismo de Husserl. Concluyo de la función que juega el cartesianismo en este esquema y del fracaso de documentar con ejemplos la idea que el concepto no describe una noción en la filosofía de Husserl, sino que es una herramienta hermenéutica para controlar el sentido de trascendental en esta filosofía.I criticize Landgrebe’s hermeneutical theory about Husserl’s Cartesianism describing the structure of the argument where this concept is rooted, what it claims and what it is forced to claim. The theory’s hard core is based on the concepts of immanent critique and internal logic and it’s final goal consists in advancing a non-entitative voluntaristic and correlational definition of transcendental opposite to that of an absolute I. To prove this, I analyze three levels inside Landgrebe’s concept of Cartesianism: first, the contradictory synthesis of experience and apodicticity; second, his interpretation of First Philosophy, and, third, Husserl’s objectivism. I conclude from the goal that Cartesianism plays in this argument and the failure in documenting this idea with examples that Landgrebe’s Cartesianism is rather an hermeneutical tool made to control the definition of transcendental in Husserl’s philosophy than a concept describing Husserl’s thought. (shrink)