Diante dos embates e dilemas que vive o Brasil após o ano de 2016, fundamentalmente no que diz respeito a educação pública brasileira, o presente trabalho procurou se debruçar, refletir e verificar a posição e situação do educando brasileiro no cenário social nacional, e sobretudo escolar. Levamos em conta como base de configuração do indivíduo-sujeito e estudante sua identidade enquanto ser biopsicossocial, isso na perspectiva Aristotélica e Marxista de homem, tanto como ser dotado de razão, emoção, vontade, social, político, teleológico (...) (Aristóteles) e essencialmente ser de trabalho e histórico (Marx). (shrink)

We may succed in the fulfilment of our desires but still fail to properly own our practical life, perhaps because we acted as addicts, driven by desires that are alien to our will, or as “wantons,” satisfying the desires that we simply happen to have (Frankfurt, 1988 ). May we equally fail to own the outcomes of our epistemic life? If so, how may we attain epistemic ownership over it? This paper explores the structural parallellism between practical and epistemic rationality, (...) building on Williamson’s ( 2002 ) suggestion that we should commence with successful performances as the foundation for both domains, be it action or knowledge. By highlighting the limitations of higher-order regulative approaches in epistemology, exemplified by Sosa ( 2007, 2011, 2015, 2021 ), the paper introduces a form of teleological epistemic constitutivism inspired by Velleman ( 2000, 2009 ). The proposal is that epistemic ownership is not attained in the mere pursuit of truth or knowledge, but requires furthermore a struggle to understand what we know. (shrink)

O presente trabalho procura se debruçar sobre a dimensão ontológica do homem animal-político-social em Aristóteles. Logo, desde já nos cabe ressaltar que a verificação do homem enquanto animal político-social abarcará um caráter metafísico para a efetivação no e do físico-material-natural, ou seja, o ser biopsicossocial. Refletindo, construindo e interligando o ser físico e “espiritual”. Portanto, o objeto principal será o que diz respeito ao homem como um animal político-social, no sentido ontológico do ser sensível em Aristóteles. Para tanto, a proposta (...) abarcará a Teoria das Quatro Causas de Aristóteles. Isso para demonstrar certa ontologia de uma suposta essência da ou na substancia no e do ser humano. Ou seja, quem é o “homem-ser-ente” coberto por sua estrutura física e sensível no sentido ontológico no corporal? São os seres humanos animais essencialmente políticos? E se forem são seres políticos do e ou no “espiritual”, “almático” e metafísico ou no físico-corporal? (shrink)

Título: Como os deuses chegaram até nós: por outras historiografias, sociologias, filosofias e antropologias Tema: Magia, Rituais, Mitos, Religião e Capitalismo: consonâncias, dissonâncias e relações com a Morte, um Ensaio -/- O trabalho em tela é um esforço de expor e contextualizar, as possíveis expressões das primeiras formas, modos e tipos de manifestações místicas, ritualísticas, mágicas, sacrificiais, de crenças e míticas nos processos sociais, culturais, econômicos, políticos e históricos das sociedades. Verificando assim, os primeiros fundamentos, processos e construções biopsicossociais, bem (...) como suas produções e reproduções místicas e de crenças. Isso sendo verificado através e por meio dos povos considerados primitivos, antigos e arcaicos. Dessa forma, iremos realizar uma tentativa de reconstrução cronológica da formação e manifestação das primeiras práticas místicas, mágicas, ritualísticas e sacrificiais ao longo da história, e que vão culminar na formação das ‘religiões.’ Uma vez que, é justamente através e por meio das relações entre os povos, sociedades, culturas, civilizações e seus antropofagismos culturais, místicos, míticos, ritualísticos e de crenças, que se produzem outras manifestações e possíveis ‘religiões.’ Com isso, são nas relações e interações sociais entre as mesmas, integrando certos elementos, conteúdos, crenças etc., umas das outras, que as manifestações tidas como religiosas foram surgindo e se disseminando por inúmeros lugares. Logo, tais processos e manifestações não permaneceram estáticos, mas foram mudando e se transformando ao longo da história até a atualidade. E assim, a Magia, os Rituais, Mitos, sacrifícios e relações com a morte também foram se transformando e sendo ressignificados. Produzindo nos processos, diferenciações e transformações, certas dissonâncias, mas também mantendo certas consonâncias ou semelhanças. Entretanto, após a criação das religiões e suas relações com o Estado, sobretudo com o sistema capitalista, tais dissonâncias são bem mais evidentes. Também podemos dizer que o trabalho em tela, talvez seja uma exposição sumária dos desdobramentos dos processos ‘evolutivos,’ de desenvolvimentos, progressos e multiprodutos das inúmeras manifestações místicas, religiosas, culturais e de seus ‘deuses.’ ‘Evolutivos, progressos e desenvolvimentos aqui, diz apenas nos sentidos e aspectos das criações, produções, reelaborações e organizações criativas dos povos, sociedades e ou civilizações, suas culturas, misticismos e crenças. Sobretudo de suas divindades, magias, rituais e deuses. Porém, não sendo superiores ou inferiores entre nenhuma. Esta produção está sob óticas, análises e reflexões das áreas, campos e disciplinas da filosofia da história, filosofia das religiões, sociologia, psicologia e história das religiões, da antropologia cultural social e das religiões, da ciência das religiões, literatura e dentre outras. (shrink)

Nuestro interés en el contenido mental no-conceptual es, principalmente, la articulación de una versión sustantiva (no-trivial) de esta clase de contenido en la experiencia perceptual. El debate acerca del contenido no-conceptual ha girado, en su mayor parte, alrededor de su existencia; y los argumentos que se han ofrecido en su favor abogan por una versión no sustantiva según la cual el contenido no-conceptual es aquel que no satisface ciertos requisitos conceptuales. Así, para desarrollar una versión sustantiva del contenido mental no-conceptual (...) hemos apelado a la versión de la experiencia perceptual de propiedades espaciales ofrecida por Evans (1982 cap. 6). A partir de esto desarrollamos un nuevo argumento a favor del contenido no-conceptual de la experiencia perceptual que lo vincula a la actividad característica de la experiencia perceptual. Por último, exponemos uno de los ataques de McDowell (1996) a la noción de contenido no-conceptual y presentamos nuestras réplicas a este ataque, mostrando su insuficiencia. Al mostrar que la crítica de McDowell no es exitosa, consideramos que podríamos tener una versión del contenido no-conceptual de la experiencia que es inmune a esta línea de argumentación. (shrink)

Knowledge, like other things of value, can be faked. According to Hawley (2011), know-how is harder to fake than knowledge-that, given that merely apparent propositional knowledge is in general more resilient to our attempts at successful detection than are corresponding attempts to fake know-how. While Hawley’s reasoning for a kind of detection resilience asymmetry between know-how and know-that looks initially plausible, it should ultimately be resisted. In showing why, we outline different ways in which know-how can be faked even when (...) a given performance is successful; and in doing so, we distinguish how know-how can be faked (no less than know-that) via upstream and downstream indicators of its presence, and within each of these categories, we’ll distinguish (in connection with detection resilience) both faking symptoms and (various kinds of) criteria. The unappreciated resilience of faked knowledge-how to successful detection highlights a largely overlooked dimension of social-epistemic risk – risk we face not just in our capacity as recipients of testimony, but in our capacity as both (would-be) apprentices and clients of knowledge-how. (shrink)

This paper discusses the first incarnation of what came to be known as the “Frege-Geach” point. The point was made by Peter Geach in his 1960 essay “Ascriptivism”, and developed in “Assertion”, a 1965 piece. Geach’s articles launch a wholesale attack on theories of non-descriptive performances advanced by “some Oxford philosophers” whom he accuses of ignoring “the distinction between calling a thing ‘P’ and predicating ‘P’ of a thing”. One view that Geach specifically targets is H. L. A. Hart’s claim (...) that sentences of the form “X φ-ed” are not primarily descriptive but ascriptive of responsibility for actions. Hart explicitly accepted Geach’s criticism, and disowned his essay. I argue that he was wrong to do so. Perhaps the essay was worth retracting, but not because of Geach’s objections. I begin by restating and refining Geach’s arguments, in order to bring out the flaw he claimed to have detected in the “pattern of philosophising” that he took Hart’s essay to exemplify. I go on to argue that Geach’s original point poses no obstacle either to non-descriptivism in general, or to Hart’s sui generis non-descriptivist claim in particular. (shrink)

The article addresses the treatment given to the notion of subject in Slavoj Žižek and Robert Kurz. Without aiming at a synthesis between the two radically opposed positions, they are played against one another in order to reveal the unidimensional stances and false steps in the field of the constitution of the struggle for a concrete negation of capitalist society.

Le verdict du tribunal de la raison, institué par la critique kantienne, commande la fin de la métaphysique qui se muerait en croyance rationnelle, absolument nécessaire dans le cadre de la raison pratique et de ses exigences d’intelligibilité. Cependant, l’assimilation existentielle de l’impossibilité de la métaphysique par Kleist déclenche non seulement le sentiment de finitude et d’humilité de la raison, mais aussi le refus tragique, désespéré, d’une science strictement phénoménale et d’une solution croyante pour apaiser son besoin de vérité absolue. (...) Ainsi, une catastrophe, comme le tremblement de terre de Lisbonne ou du Chili, convoque des significations contrastées : Kant s’attache à la mécanique naturelle et à la possibilité d’un dessein inscrutable, tandis que Kleist éprouve la vie sous le signe du hasard, « voyage sans but », dont le mouvement offre le dynamisme diasporique du salut impossible. (shrink)

Le pari de cet ouvrage est d'explorer les facettes multiples à travers lesquelles se donne le soi. Parler de soi plutôt que de moi implique une rupture franche avec les philosophies qui placent le sujet humain en position fondatrice. Le soi est encore moins une « chose » mais un mode d'être ; le soi n'est pas une donnée mais une conquête dont le devenir est en partie indéterminé. C'est donc sous le signe des épreuves qu'il faut penser les variations (...) phénoménologiques et herméneutiques sur le soi. Si la philosophie reste la discipline dominante des réflexions qui parcourent les contributions du volume, l'originalité de cet ouvrage est d'offrir en même temps au lecteur d'autres variations par lesquelles se décline le soi. (shrink)

Cet ouvrage propose une réinterprétation originale du rôle cognitif du Je pense kantien qui se veut pertinente pour la phénoménologie et pour la philosophie actuelle de l’esprit. L’étude du rapport entre temporalité phénoménale et cognition catégoriale constitue le fil conducteur de cette recherche. Elle mène à la question capitale du statut ultime du Moi, du sens du Je du Je pense. Que désigne-t-il : un épiphénomène contingent, une représentation sui generis, une métareprésentation, un acte indéconstructible, un événement fonctionnel, une forme (...) logique ? Recèle-t-il une véritable unité ou plutôt une multiplicité productrice d’unité ? Représente-t-il une identité réelle ou un changement identifiable, un référent vide ou ‘saturé’ ? La réponse à toutes ces questions dépend notamment de la façon de concevoir l’efficacité du Je, c’est-à-dire de l’articulation entre inconscient cognitif, conscience de soi et conscience de quelque chose en général. En pensant Kant avec la philosophie moderne et contemporaine, l’auteur tente d’élucider l’instabilité inévitable du passage critique à un Cogito postmétaphysique. (shrink)

Contemporary Information Systems management incorporates the need to make explicit the links between semiotics, meaning-making and the digital age. This focus addresses, at its core, pure rationality, that is, the capacity of human interpretation and of human inscription upon reality. Creating the new real, that is the motto. Humans are intrinsically semiotic creatures. Consequently, semiotics is not a choice or an option but something that works like a second skin, establishing limits and permeable linkages between: human thought and human's infinite (...) world of imagination; and human action, with its correspondent infinite world of intentionality, of desire and of unexplored possibilities. Two instances are contrasted as two reading lenses of current business reality: IS governance and industry 4.0. These phenomena correspond to the need to take accountability, transparency and responsibility into account, when designing IS and when using such systems through the ecology of connectivity, Big Data and the Internet of Things. Political, social and cultural dimensions are brought into the equation, when addressing the question of the relevance and adequateness of IS theory and practice to respond to contemporary challenges. The message is that what has already been achieved is but a shadow, a pale vision, of what might be achieved in the age of the new Renaissance. (shrink)

O presente artigo busca analisar, no aspecto da imagem fílmica, os documentários de arquivo sobre a Fórmula 1 em seus primórdios garagistas (pré-1950 ao fim da década de 1970). Para isso, serão analisados três documentários recentes sobre grandes pilotos da categoria, a saber: Jack Brabham, Graham Hill e Juan Manuel Fangio. Utilizando a teorização de Gilles Deleuze acerca da imagem-movimento e seus aspectos semióticos, o objetivo aqui é ver que a cadeia de significação provocada pela reedição de imagens de arquivo (...) provoca a construção de um argumento que ressalta mais o lado humano dos pilotos do que os seus feitos enquanto esportistas consagrados. (shrink)

A cidade nas práticas artísticas [The city in artistic practices] is the result of the work developed, of the presentations and the debates held within the cycle of seminars “The experience of the city between art and philosophy”, held between 3 March 2020 and 16 June 2021 (calendar dramatically compromised by the challenges of the COVID 19 pandemic), one of the main activities of the OBRA project — Fragmentation and Reconfiguration: experiencing the city between art and philosophy, based at IFILNOVA (...) — Philosophy Institute of NOVA, in Lisbon. The book is divided into five parts, relating to each of the artistic disciplines to which the seminars were dedicated – cinema, photography, sound arts, literature and architecture —, which are edited by the organizers responsible for each of them — respectively, Susana Viegas, Humberto Brito, Nuno Fonseca João Oliveira Duarte and Susana Ventura — and composed of the respective narrated accounts of each seminar and of short essays, some merely textual, others graphical or even photographic, which are either in-depth versions of the reflections and positions that were presented and debated by the participants and guests, or works that motivated and inspired the work of the seminars. The seminar cycle and the book now presented here intend to reflect on the role of artistic practices in the representation and reconfiguration of urban experience, trying to understand their different attempts to apprehend and express the fragmentation of aesthetic experience in modern and contemporary cities, as well as to evaluate their contribution to an eventual symbolic and imaginative reconfiguration of that experience. Each section tries, in its own way, to answer questions such as: How do these arts think and reinvent the city? What do they make us feel? And what is their social and political role? For reasons that are easy to understand, Lisbon was the starting point, but other cities were also part of the journey. (shrink)

La preparación preuniversitaria en el Perú es esencial para poder adquirir los conocimientos que no se desarrollaron, se descuidaron o que el alumno olvidó en la formación escolar. Frente a ese panorama, la academia Aduni emerge como una solución para que el interesado pueda alcanzar una vacante de ingreso directo a la universidad; en especial, a aquellas que requieren una dedicación más exigente, como es el caso de la Universidad Nacional Mayor de San Marcos. Considerando esa premisa, se le ha (...) realizado una entrevista al educador preuniversitario Wilfredo Zambrano, quien se encarga hace muchos años de las materias de Lenguaje y Literatura en la misma institución. Para ello, el profesor mencionará qué estrategias emplea para transmitir sus saberes con eficacia, además de incentivar la lectura y la interpretación de los textos, los cuales son fundamentales para todas las carreras profesionales. De esta manera, este texto dejará como evidencia cuáles son los retos que tienen los estudiantes y los docentes que asumen este rol comprometedor en esa etapa académica. (shrink)

The syllogism and the predicate calculus cannot account for an ontological argument in Descartes' Fifth Meditation and related texts. Descartes' notion of god relies on the analytic-synthetic distinction, which Descartes had identified before Leibniz and Kant did. I describe how the syllogism and the predicate calculus cannot explain Descartes' ontological argument; then I apply the analytic-synthetic distinction to Descartes’ idea of god.

Se define la Biocracia -poder político fundado en el cuidado y protección de la vida- y se describe su relación con el derecho fundamental a un nuevo orden mundial (NOM), consagrado en el artículo 28 de la Declaración Universal de los Derechos Humanos (DUDH, 1948) que imperativamente obliga a los Estados a hacer plenamente efectivos todos los derechos humanos (DDHH) de todas las personas - inherentes a la dignidad humana- para que logren felicidad personal, concretando en libertad y autonomía, su (...) proyecto de vida valioso, sin daños ni arbitrariedades, cumpliendo el deber estatal de respetar, proteger y garantizar los DDHH, como reto de la comunidad internacional a favor de la familia humana en la postpandemia de la COVID-19, descrita como la primera guerra “biológica” mundial. -/- Palabras clave: Biocracia, postpandemia, derechos humanos, nuevo orden mundial, proyecto de vida valioso, democracia integral. (shrink)

Isang patuloy na hamon sa wikang Filipino at sa mga gumagamit nito sa panahon ng pandemya ang pagpapayabong ng kultura ng saliksik. Sa kabila ng iba’t ibang modalidad ng pagkatuto ng mag-aaral, tinukoy ng pag-aaral na ito ang mga paraan ng guro sa pagtuturo ng Pananaliksik gayundin naitala ang kanilang karanasan at natukoy ang hamon at suliranin na kanilang kinaharap. Penomenolohikal na pagsusuri ang disenyong ginamit sa pag-aaral na tumuon sa pagsukat at pag-aanalisang tematiko ng mga tugon. Inilahad ng pag-aaral (...) na ito na malaking suliranin ng guro at mag-aaral ang mahinang koneksyon ng internet, subalit nagampanan pa rin ng bawat isa ang kani-kanilang tungkulin; ang maghatid ng impormasyon sa bahagi ng guro at unawain ang mga ito sa panig naman ng mag-aaral nang sa ganoon ay makabuo ng papel-pampananaliksik sa wikang Filipino. At bilang tugon sa pangangailangan ng mag-aaral gayundin ang maisulong ang intelektwalisasyon ng Wika, may mungkahing programa na inilaan sa patuloy na pagpapalakas ng wikang Filipino. (shrink)

The aim is to examine the multiple meanings of creativity in creative economy. The meanings which reinforce the individual aspect stress that personal characteristics may unlock the wealth that lies within people. The definitions that reinforce the organizational and social aspects understand creativity as a process, which requires knowledge, networks, and technologies that interconnect novel ideas and contexts. The perspectives which reinforce the political aspect see that creativity took the status of a doctrine to secure collaboration between government and industry. (...) However, these notions of creativity stress its instrumental utility and undermine fantasy, play, or uselessness. (shrink)

El presente artículo confronta la abstracción resolutiva con la abstracción inmaterializante tradicional, mostrando, por medio de cuatro vías, que la abstracción resolutiva es una conquista del pensamiento de Tomás de Aquino que conlleva un replanteamiento de la epistemología aquiniana.

The paper proposes a novel understanding of how Aristotle’s theoretical works complement each other in such a way as to form a genuine system, and this with the immediate (and ostensibly central) aim of addressing a longstanding question regarding Aristotle’s ‘first philosophy’—namely, is Aristotle’s first philosophy a contribution to theology, or to the science of being in general? Aristotle himself seems to suggest that it is in some ways both, but how this can be is a very difficult question. My (...) answer is in some respects a version of one that goes back at least to the middle ages—i.e., that first philosophy is concerned with the gods (and to that extent offers a theology) because the gods are causes and principles of beings precisely insofar as they are beings. The more original aspect of my position lies in my claim that the sort of tension found in the Metaphysics is likewise to be found in many of Aristotle’s physical works. Thus, for example, the De caelo is (I argue) concerned generally with natural beings (= beings susceptible of change), but its discussions are focused largely on the heavenly bodies and the Aristotelian elements insofar as they admit of change with respect to place. Here I claim that the particular objects of discussion are dealt with precisely because they are causes and principles of natural beings as such. Something similar goes, I claim, for the De generatione et corruptione, the general concern of which is a particular species of natural being—i.e., natural beings susceptible of generation and corruption. In this way, I argue, Aristotle successively deals in his theoretical works with those causes and principles of (say) a horse which attach to it insofar as it is a being, those causes and principles of a horse which attach to it insofar as it is a natural being, those causes and principles of a horse which attach to it insofar as it is a perishable natural being, and so on for the lower genera under which the species horse is subsumed. (shrink)

El artículo analiza la cuestión sobre la predicción científica desde algunas categorías de la epistemología de la gerencia en contextos disruptivos. La historia de las ciencias sociales muestra que la predicción ha sido siempre su problema central, por lo que en este trabajo presentamos una interpretación de las predicciones científicas en clave filosófica y epistemológica respecto de entornos organizacionales inciertos. Para ello se analiza de forma particular, mediante metodología fenomenológico-hermenéutica (Heidegger, 2002; 2022; Villalobos, 2017),la teoría de la impredictibilidad de Macintyre (...) (1985), desde sus cuatro perspectivas de impredicción, en el marco de la llamada sociedad digital; esta se describe como contexto caótico y complejo, considerando las “redes digitales”, las cuales implican desafíos de futuro, según nuestra interpretación. La realidad estudiada se ejemplifica desde lo que se ha denominado Entornos BANI, en especial como desafío para las organizaciones, caracterizándose como sistemas inestables: son frágiles, impregnados de temores, se manifiestan en ambientes desconocidos y muchas veces incomprensibles; ello se debe a la abundante información que reciben del contexto, trayendo como consecuencia una cierta paralización de la acción en virtud de las amenazas, debido, además, a los impactos que recibe de entornos disruptores producto de las innovaciones tecnológicas. Se concluye que los sistemas de innovación que emergen como respuesta a estos sistemas caóticos que caracteriza a los Entornos BANI, pueden asumir criterios de interpretación derivados de la epistemología de la complejidad, y de la llamada Sistemología Interpretativa, herramientas con las cuales se pueden aliviar las tensiones internas y externas de las organizaciones frente al fenómeno sistémico descrito. (shrink)

This article aims to examine the way in which an old expression, jouissance-value, created by Jacques Lacan, has become a key concept in the media industry and in the field of Media studies. The hypothesis presented here is the following: in the fabrication of jouissance-value, the gaze (regard) works as labor, establishing an economy of scopic desire.

Reductive intellectualists (e.g., Stanley & Williamson 2001; Stanley 2011a; 2011b; Brogaard 2008; 2009; 2011) hold that knowledge-how is a kind of knowledge-that. If this thesis is correct, then we should expect the defeasibility conditions for knowledge-how and knowledge-that to be uniform—viz., that the mechanisms of epistemic defeat which undermine propositional knowledge will be equally capable of imperilling knowledge-how. The goal of this paper is twofold: first, against intellectualism, we will show that knowledge-how is in fact resilient to being undermined by (...) the very kinds of traditional (propositional) epistemic defeaters which clearly defeat the items of propositional knowledge which intellectualists identify with knowledge-how. Second, we aim to fill an important lacuna in the contemporary debate, which is to develop an alternative way in which epistemic defeat for knowledge-how could be modelled within an anti-intellectualist framework. (shrink)

Este artículo examina La ciudad y los perros (1963) de Mario Vargas Llosa para fundamentar cómo se logra la estratificación teórica de estilos y técnicas que se emplean para abordar la violencia en el texto. Sobre la epistemología, recurre principalmente a Todorov, Hamburger, Lotman y Genette. Y, para argumentar la manifestación de la violencia, considera las eventualidades que padecen los personajes del Colegio Militar Leoncio Prado; en especial, el Jaguar, el Poeta y el Esclavo. Esas acciones serán justificadas por la (...) instrucción castrense, la evolución humana, la necesidad de una conducta hegemónica idónea y la búsqueda del efecto perlocutivo en el lector. Para sistematizar esas peculiaridades, se opta por una metodología adscrita al cotejo de información teórica para que sea confrontada con el discurso literario. El análisis que se desarrolla es complementado con fragmentos representativos para que las formulaciones sean más directas y convincentes. Como resultado, se confirma esa correspondencia entre las teorías heterogéneas, la novela y la interpretación, por lo que el concepto de violencia adoptaría una multidimensionalidad que evidencia su existencia y su requerimiento esencial en los personajes. Con ello, se sustenta como conclusión que la violencia en ese contexto debería ser permanente e imprescindible para subsistir. (shrink)

Resumen: La investigación analiza el concepto de justicia en el contexto de la justicia premial consagrada en la legislación colombiana. El presente artículo, que hace parte de una investigación de mayor alcance, realiza primeramente un análisis del concepto de justicia en sentido filosófico, para luego analizar el concepto de justicia premial. Finalmente, se intercepta el concepto de justicia premial con el concepto más general de justicia, a partir de las nociones de paranomos y pleonektès de Aristóteles. Se concluye que el (...) concepto de justicia premial se cataloga como una institución justa tal como la define este filósofo, por lo que no le es dado al intérprete desde esta perspectiva atribuir criterios de injusto a las decisiones que ponen fin a las controversias por intermedio de la justicia premial. (shrink)

According to Margaret Wilson, Leibniz is inconsistent when it comes to the question of whether one can have distinct ideas of sensible qualities, and this because he sometimes conceives of sensible qualities as sensations and sometimes conceives of them as complexes of primary qualities. When he conceives of them as sensations, he denies that we can have distinct ideas of sensible qualities; when he conceives of them as complexes of primary qualities, he asserts that we can. In this paper I (...) argue that Wilson is wrong to think that Leibnizian ideas admit of various degrees of confusion or distinctness. I also argue that although Wilson's problem admits of being reformulated in a manner consistent with a correct understanding of Leibnizian perceptions and ideas, this reformulated version of the problem admits to a satisfactory interpretive solution. (shrink)

Speech Acts, Criteria and Intentions What makes a speech act a speech act? Which are its necessary and sufficient conditions? I claim in this paper that we cannot find an answer to those questions in Austin's doctrine of the infelicities, since some infelicities take place in fully committing speech acts, whereas others prevent the utterance from being considered as a speech act at all. With this qualification in mind, I argue against the idea that intentions—considered as mental states accomplishing a (...) causal role in the performance of the act—should be considered among the necessary conditions of speech acts. I would thus like to deny a merely ‘symptomatic’ account of intentions, according to which we could never make anything but fallible hypotheses about the effective occurrence of any speech act. I propose an alternative ‘criterial’ account of the role of intentions in speech acts theory, and analyse Austin's and Searle's approaches in the light of this Wittgensteinian concept. Whether we consider, with Austin, that speech acts ‘imply’ mental states or, with Searle, that they ‘express’ them, we could only make sense of this idea if we considered utterances as criteria for intentions, and not as alleged behavioural effects of hidden mental causes. (shrink)

I argue that the prime matter that Leibniz posits in every created monad is understood by him to be a mere defect or negation, and not something real and positive. Further, I argue that Leibniz’s talk of prime matter in every created monad is inspired by the thirteenth-century doctrine of spiritual matter, but that such talk is simply one way in which Leibniz frames a point that he frequently makes elsewhere—namely, that each creaturely essence incorporates a limitation that is the (...) ultimate source of an original imperfection that affects the creature from the first moment of its existence. (shrink)

El propósito de este estudio es redireccionar y actualizar la interpretación del discurso que se deriva de la Comisión de la Verdad y la Reconciliación (CVR) en torno al atentado originado en la residencia del embajador de Japón durante el Gobierno de Fujimori y la intervención respectiva con la operación Chavín de Huántar. Para ello, se utilizarán distintas estrategias de análisis del discurso histórico y archivístico del Informe final (2003) de la CVR y la inclusión de la categoría antropológica de (...) memoria de Elizabeth Jelin, que será trascendental para constatar el almacenamiento y la influencia de este hecho en los ciudadanos. Un resultado relevante de ese contexto es la insatisfacción ciudadana hacia el Estado, puesto que para aminorar ese atentado los militares y el Servicio de Inteligencia Nacional (SIN), autorizados por el Gobierno, transgredieron los derechos humanos, así como la prensa no se desempeñó con ética —reacción que no es ajena a la actualidad—. Con todo ello, se concluirá que no existen maneras coetáneas de establecer convenios con los opositores al Gobierno. A la vez, no se busca la concientización. Más bien, se recurren a mecanismos violentos. Ese problema debería solucionarse, más que preocuparse por una reconstrucción escrita e idónea de la historia. (shrink)

La presente investigación se esfuerza en mostrar la impronta del pensador Hans Jonas en relación con la ética de la responsabilidad como el espejo privilegiado donde se descifra la civilización tecnológica. Cuando hablamos de ética en el mundo digital, nos acomete la reflexión filosófica jurídica y política donde se esgrime la revitalización de los valores y el espíritu de responsabilidad como exigente en este mundo, ya Max Weber dejaba las pautas sobre la ética de la responsabilidad atenta a las consecuencias (...) de las acciones y normas, en confrontación con la ética kantiana de la intención; aunque, Kant asociaba la responsabilidad con el concebir libre y la autonomía de la voluntad, así como afirma Nicola Abbagnano (2004) que Christian Wolff definía “la imputación como “el juicio mediante el cual el agente es declarado causa libre de las consecuencias de su acción, esto es, del bien o del mal que de ella resultan ya sea para él mismo o para los otros” (Philosophia practica, I, §527). -/- El mundo universitario ha experimentado profundos cambios en las últimas dos décadas. Estos cambios se han visto influenciados por factores locales, nacionales y regionales. No obstante, es innegable que se trata de un fenómeno de evolución global derivado de la creciente importancia que tiene el conocimiento para el crecimiento social y económico en un mundo interconectado. De modo que, en pleno Siglo XXI, cada Universidad debe plantearse cuál es su identidad, es decir, a qué nichos o segmentos de la población quiere dirigirse y diseñar una estrategia de mercado que le permita no sólo situarse en el mapa, sino también ser objeto de reconocimiento y distinción. -/- . (shrink)

For some time now we have noticed an increasing scepticism regarding the effectiveness of democracy, and its ability to represent citizens through elections. Elections are the central mechanism of political decision taking. However, there is a clear tendency to exploit electo­ rial processes by populist politicians. The ancient ideal of paideia was to educate citizens by following a civic program. Its aim was to enable the citizen to exercise the civil rights and duties. Since the 1970s, however, we had observed (...) two contrasting tendencies: a growth of individualization, and a ecrease of the level of civic education. In the 1990s populist politi­ cal parties entered the political scene of European democracies, some of which have man­ aged to establish a mob rule or ochlocracy (ὀχλοκρατία). Since then, ochlocratic parties have systematically intended to win the votes of politically less educated citizens by offering them a simplified political discourse. In fact, these parties have managed to neutralize the two­party system in many European countries. Thus they managed to block majority­based governments, forcing parties to form coalitions with ideologically opposing smaller parties. This has created a situation in which the “punishment vote” becomes the mean to gain the votes of undecided people who may be characterized as rebels without political culture. (shrink)

Este trabajo presenta algunas reflexiones en torno a la relación entre complejidad y sistema en su relación con la actividad científica. La lógica de la complejidad se presenta como argumento para explicitar la realidad desde la perspectiva integradora de las partes que constituyen el todo, desde el propio terreno de la investigación con intención explicativa. Se argumenta con Hawking, Martínez, Morin, entre otros, que el mundo de la ciencia se presenta de tal manera que se aprecian algunas confusiones entre la (...) idea de paradigma y la enunciación de los postulados epistemológicos desde donde se reconstruye la realidad compleja y sistémica. La ordenación de ésta, a partir de los entramados complejos y sistémicos, puede servir de argumento para comprender desde la idea de la sistemología interpretativa, considerada desde la posición compleja y sistémica, la realidad misma para el conocimiento y la nueva ciencia. Se concluye que la epistemología compleja en la investigación científica puede ofrecer perspectivas cónsonas con los nuevos conceptos de la ciencia. (shrink)

Esta entrevista se realizó en dos sesiones vía Zoom, cuyas fechas están ubicadas en agosto de 2021. La primera conversación que se tuvo consistió en que el filósofo Modesto Gómez Alonso brindara unas ideas panorámicas y reflexivas, las cuales se han colocado al inicio de cada resolución. Entretanto, en la segunda conversación, se partió de lo planteado anteriormente y de algunos apuntes que permitieron esbozar de una forma más contundente las respuestas. Todo este procedimiento sirvió para que se pudiera tratar (...) sobre la noción de la epistemología desde sus múltiples manifestaciones. Es por eso por lo que el filósofo Modesto Gómez recurrió a concepciones afines, como aquellas que proporcionan el conocimiento, al igual que buscó explicar con mayor detalle al citar a autores como Descartes, Sosa, entre otros. En ese sentido, esta entrevista tuvo el propósito de buscar las conexiones que existen de la Filosofía con la vida cotidiana en cuanto a que se indaga de las posibilidades de contribuir al conocimiento y contar con las herramientas adecuadas. (shrink)

Three arguments summarize opposition to laws protecting LGBTQ+ persons from discrimination: (1) The pseudo-democratic argument (social change should be free of governmental coercion); (2) The clinical argument (homosexuality is an illness); (3) The choice argument (homosexuality is a choice). My purpose is to show the three are vulnerable to damaging objections. This article reflects conditions as they were in 1987 in the USA. For example, the expression LGBTQ+ had not been coined. My use of "gays and lesbians," then believed to (...) be inclusive, excluded a lot of people. (shrink)

In this paper, I aim to offer a clear explanation of what monadic domination, understood as a relation obtaining exclusively among monads, amounts to in the philosophy of Leibniz (and this insofar as monadic domination is conceived by Leibniz not to account for the substantial unity of composite substances). Central to my account is the Aristotelian notion of a hierarchy of activities, as well as a particular understanding of the relations that obtain among the perceptions of monads that stand in (...) relations of monadic domination and subordination. (shrink)

Con la presente ponencia, analizamos el instituto de justicia procesal denominado justicia premial a la luz de lo establecido en la Ley 906 de 2004 colombiana, haciendo énfasis en la situación del capturado en flagrancia, regulado en el artículo 301 de la misma Ley, y del artículo 57 de la Ley 1453 de 2011. Seguidamente, analizamos esta institución procesal, a la luz del concepto de racionalidad dialógica de Habermas, para luego discutir dicho concepto con la idea del discurso práctico racional (...) de Robert Alexy como manera de alcanzar justicia constitucional; y finalmente, analizar el concepto de justicia vista desde la situación de discriminación inversa presentada en la concepción filosófica de Ronald Dworkin, para luego arribar a algunas reflexiones finales. (shrink)

O presente artigo busca caracterizar a querela interna do Movimento Jovem-Hegeliano através da descrição e caracterização do conceito de massa/massificação dentro do pensamento de seus membros primeiros, a saber: Ludwig Feuerbach, David Strauss e Bruno Bauer.

ESPAÑOL: Traducción de segmentos de los capítulos 1 y 6 del libro de Evan Wolson’s Why Marriage Matters: America, Equality, and Gay People’s Right to Marry. (New York: Simon and Schuster, 2004). ENGLISH: Translation (English to Spanish) of segments from chapters 1 and 6 of Evan Wolfson’s Why Marriage Matters: America, Equality, and Gay People’s Right to Marry. (New York: Simon and Schuster, 2004).

SPANISH: Las parejas del mismo sexo tienen razón cuando dicen que negarles el matrimonio es discriminar contra ellas; pero otorgar el matrimonio a las parejas del mismo sexo sin dar a familias no conyugales los beneficios que el matrimonio provee remediaría la injusticia hacia las primeras sin subsanar la iniquidad hacia las segundas. Crear una sociedad que favorece solo una opción para reconocer las relaciones de serio compromiso no debe ser la meta de un movimiento progresista. -/- ENGLISH: Same-sex couples (...) are right when they say that denying them marriage is discriminating against them; but granting marriage to same-sex couples without giving non-marital families the benefits marriage provides would remedy the injustice towards the former without correcting the iniquity towards the latter. Creating a society that favors only one option to recognize committed relationships should not be the goal of a progressive movement. -/- . (shrink)

It's well known that Leibniz characterizes bodies in two apparently incompatible ways. On the one hand, he asserts that a body is a real or well-founded phenomenon; on the other, he claims that a body is an aggregate of substances that possesses the reality of these same substances. In this essay I aim to defend an explanation of the relation that exists, according to Leibniz, between these two conceptions of body, an explanation that shows them to be compatible and, indeed, (...) complementary. In the first part of this paper I aim above all to show that Robert Adams and Donald Rutherford are wrong to think that these two conceptions are to be reconciled by recognizing that for Leibniz they apply to one and the same thing. (shrink)

In the second part of this essay, I aim to show that Leibniz, in asserting that bodies are aggregates of substances, wants to affirm something about bodies insofar as they exist a parte rei or in reality: in reality a body is not a being, but a multitude of beings or substances. And this, on my view, is precisely what leads Leibniz to assert that bodies are phenomena: since a body is not in reality a being, but many beings, it (...) follows that a body, conceived as a being, is something that exists only objectively in the soul. That is, a body, conceived as a single thing, is not something real, but an imaginary being, a creature of the mind, a phenomenon. (shrink)

According to the standard view, Montaigne’s Pyrrhonian doubts would be in the origin of Descartes’ radical Sceptical challenges and his cogito argument. Although this paper does not deny this influence, its aim is to reconsider it from a different perspective, by acknowledging that it was not Montaigne’s Scepticism, but his Stoicism, which played the decisive role in the birth of the modern internalist conception of subjectivity. Cartesian need for certitude is to be better understood as an effect of the Stoic (...) model of wisdom, which urges the sage to build an inner space for self-sufficiency and absolute freedom. (shrink)

The aim of this paper is to discuss a basic assumption tacitly shared by many philosophers of mind and language: that whatever can be meant, can be said. It specifically targets John Searle's account of this idea, focusing on his Principle of Expressibility . In the first part of the paper, PE is exposed underlining its analyticity and its relevance for the philosophy of language , mind , society and action . In the critical part, the notion of Background is (...) taken into account in order to re-evaluate two basic distinctions: the one between sentence and utterance meanings , and the one between native and type speakers . PE is reconsidered in the light of the previous arguments as a methodological strategy that does not prevent uses of language from eventual semantic excesses and deficits , and a complementary Principle of Expression Fallibility is finally proposed. (shrink)

ESPAÑOL: Similar a Baehr v. Miike en Hawaii (1993), Goodridge fue la primera decisión de un tribunal supremo estatal en Estados Unidos que concluyó que las parejas del mismo sexo tienen derecho al matrimonio. La traducción contiene los segmentos más importantes de Goodridge. ENGLISH: Similar to Baehr v. Miike in Hawaii (1993), Goodridge was the first time a state Supreme Court in the United States ruled that same-sex couples have the right to marry. The translation (English to Spanish) contains Goodridge’s (...) key passages. (shrink)

This article studies the "Theory of the Pur Object" in the Spanish philosopher Antonio Millán-Puelles, relating it to the Scholastics and to of Husserl and Hartmann.

A number of recent studies have called into question the traditional interpretation of Leibniz as an idealist beginning, at the latest, with the composition of the Discourse on Metaphysics (1686). In particular, in a recent book Daniel Garber affirms that between the late 1670s and late 1690s Leibniz maintains a realist doctrine according to which the created world is populated with extended corporeal substances. In trying to prove his thesis, Garber appeals to a document written in 1690 where Leibniz, addressing (...) an objection by Michelangelo Fardella, denies that bodies are composed of souls, declares that souls are substantial forms, and affirms that bodies are composed instead of substances. According to Garber, this shows that Leibniz then believed that bodies were composed, not of simple substances, but of extended substances possessing souls. Here I try to show that, to the contrary, the mentioned document (along with two others closely associated with it) support the traditional interpretation of Leibniz as an idealist in 1690. (shrink)