The purpose of this chapter is to determine what is to remember something, as opposed to imagining it, perceiving it, or introspecting it. What does it take for a mental state to qualify as remembering, or having a memory of, something? The main issue to be addressed is therefore a metaphysical one. It is the issue of determining which features those mental states which qualify as memories typically enjoy, and those states which do not qualify as such typically lack. In (...) sections 2 and 3, I will discuss the two main existing conceptions of the conditions that a mental state must satisfy to count as an episode of remembering. The first of these approaches is backward-looking. It puts forward conditions that strictly concern the aetiology of the mental state. I will argue that the conditions offered by the backward-looking approach are both too strong and too weak: They rule out mental states which, intuitively, count as memories while including mental states which, intuitively, do not qualify as memories. The second approach is forward-looking. It puts forward conditions that only concern the use that the subject makes of the mental state while forming beliefs about their own life. I will argue that the conditions proposed by the forward-looking approach are both too weak and too strong as well. However, the discussion of the two approaches will allow us to extract some helpful lessons on the constraints that any proposal about the nature of remembering should respect. An alternative approach aimed at incorporating those lessons will be offered in section 4 by drawing on the literature on functionalism. In section 5, I will argue that this approach can, on the one hand, accommodate as memories those mental states which indicate that the backward-looking approach and the forward-looking approach are too strict while, on the other hand, excluding those mental states which suggest that the two alternative approaches are too permissive. Accordingly, I will conclude that construing memory along functionalist lines is a satisfactory approach to the nature of remembering. (shrink)

Memories are mental states with a number of interesting features. One of those features seems to be their having an intentional object. After all, we commonly say that memories are about things, and that a subject represents the world in a certain way by virtue of remembering something. It is unclear, however, what sorts of entities constitute the intentional objects of memory. In particular, it is not clear whether those are mind-independent entities in the world or whether they are mental (...) entities of some kind. The purpose of this chapter is to map the different positions on this issue, and to highlight the virtues and difficulties for each of the options. In Section 2, I will specify the question of what the intentional objects of memory are by clarifying the relevant notions of memory and intentional object. In Section 3, I will motivate the significance of identifying the intentional objects of memory by exploring the relations between, on the one hand, the intentionality of memory and, on the other hand, the phenomenology and the epistemology of memory. In Section 4, I will consider two natural candidates for being the intentional objects of memory, namely, worldly entities and mental entities, and I will raise some concerns for each of the two candidates. A promising alternative will emerge, in Section 5, as preserving the virtues of the two original candidates while avoiding their difficulties. The alternative will concern a certain combination of worldly and mental entities; a combination that involves both causal and truth-making relations. I will conclude by sketching how the alternative candidate can shed some light on the phenomenological and epistemological issues raised in the third section. (shrink)

El presente artículo se propone explorar la relación entre neutralización y conciencia del ‘como si’ en la fenomenología de Husserl, en particular, a partir de su convergencia en las intuiciones de fantasía. Partiendo de una crítica a una línea de interpretación que, en su intento de aproximarse fenomenológicamente a una «conciencia estética», homologa la modificación de neutralidad con la epojé, el artículo busca exponer la función metodológica que cumplen la modalización de la creencia en el proyecto de Ideas I, así (...) como también resaltar la importancia creciente que la fantasía y la conciencia del ‘como si’ irán adquiriendo en el desarrollo posterior de la fenomenología de Husserl. (shrink)

The central concept of this edited volume is "blended cognition", the natural skill of human beings for combining constantly different heuristics during their several task-solving activities. Something that was sometimes observed like a problem as “bad reasoning”, is now the central key for the understanding of the richness, adaptability and creativity of human cognition. The topic of this book connects in a significant way with the disciplines of psychology, neurology, anthropology, philosophy, logics, engineering, logics, and AI. In a nutshell: understanding (...) better humans for designing better machines. It contains a Preface by the editors and 12 chapters. (shrink)

Reasoning by default is a relevant aspect of everyday life that has traditionally attracted the attention of many fields of research, from psychology to the philosophy of logic, from economics to artificial intelligence. Also in the field of law, default reasoning is widely used by lawyers, judges and other legal decision-makers. In this paper, a philosopher of language (Carlo Penco) and a philosopher of law (Damiano Canale) attempt to explore some uses of default reasoning that are scarcely considered by legal (...) theory. In particular, the dialogue dwells on the notion of literal meaning, witness testimony, and the problem of disagreement among experts in legal proceedings. The paper is intended as a sort of brain storming useful to identify new lines of research straddling philosophy of law, cognitive psychology and philosophy of language. (shrink)

En el particular contexto filosófico de la Alemania de entreguerras, el joven H. Marcuse llevó a cabo una original recepción en clave marxista de la fenomenología existencial y de la Lebensphilosophie (I). En sus primeros artículos, «Contribuciones a una fenomenología del materialismo histórico» (1928) y «Sobre filosofía concreta» (1929), esa recepción se orientó al proyecto de elaboración de una fenomenología dialéctica y, vinculado con ello, al intento de fundamentar la acción radical en el concepto ontológico de historicidad (Geschichtlichkeit) sin descuidar (...) su componente material (II, III, IV). Asimismo, en la situación de caída (Verfallen) del Dasein, Marcuse va a otorgar una misión primordial a la filosofía concreta (V). (shrink)

Are those judgments that we make on the basis of our memories immune to error through misidentification? In this paper, I discuss a phenomenon which seems to suggest that they are not; the phenomenon of observer memory. I argue that observer memories fail to show that memory judgments are not IEM. However, the discussion of observer memories will reveal an interesting fact about the perspectivity of memory; a fact that puts us on the right path towards explaining why memory judgments (...) are indeed IEM. The main tenet in the account of IEM to be proposed is that this aspect of memory is grounded, on the one hand, on the intentionality of perception and, on the other hand, on the relation between the intentionality of perception and that of memory. (shrink)

Con la obra de los jóvenes hegelianos (Junghegelianer) concluye el período clásico de la filosofía alemana. Bruno Bauer (1809-1882) fue uno de sus máximos exponentes, considerado en muchos aspectos como mentor del movimiento. En el primer apartado del presente artículo, se contextualiza la figura de Bauer en el trasfondo de las disputas generadas en el seno de la escuela hegeliana. A continuación, se analizan con mayor detenimiento dos nociones centrales en su pensamiento, especialmente durante el período comprendido entre 1829 y (...) 1848: su dialéctica de la autoconciencia infinita (unendlichen Selbstbewußtsein) y la forma adoptada por su crítica pura. (shrink)

Episodic memory has a distinctive phenomenology. One way to capture what is distinctive about it is by using the notion of mental time travel: When we remember some fact episodically, we mentally travel to the moment at which we experienced it in the past. This way of distinguishing episodic memory from semantic memory calls for an explanation of what the experience of mental time travel is. In this paper, I suggest that a certain view about the content of memories can (...) shed some light on the experience of mental time travel. This is the view that, when a subject remembers some fact episodically, their memory represents itself as coming from a perception of that fact. I propose that the experience of mental time travel in memory is the experience of representing one of the elements in this complex content, namely, the past perceptual experience of the remembered fact. In defence of this proposal, I offer two considerations. Firstly, the proposal is consistent with the idea that memories enjoy a temporal phenomenology (specifically, a feeling of pastness). Secondly, the proposal is consistent with the possibility that some of our other cognitive capacities might yield an experience of mental time travel which can be oriented towards the future. I argue that the received conception of mental time travel is in tension with those two ideas. (shrink)

This book offers a philosophical account of memory. Memory is remarkably interesting from a philosophical point of view. Our memories interact with mental states of other types in a characteristic way. They also have some associated feelings that other mental states lack. Our memories are special in terms of their representational capacity too, since we can have memories of objective events, and we can have memories of our own past experiences. Finally, our memories are epistemically special, in that beliefs formed (...) on the basis of our memories are protected from certain errors of misidentification and justified in a way which does not rely on any cognitive capacity other than memory. The aim of the book is to explain these features of memory. It proposes that memories have a particular functional role which involves past perceptual experiences and beliefs about the past and suggests that memories have a particular content as well; they represent themselves as having a certain causal origin. The book then accounts for the feelings associated with our memories as the experience of some of the things that our memories represent; things such as our own past experiences, or the fact the memories originate in those experiences. It also accounts for the special justification for belief afforded by our memories in terms of the content that memories have. The resulting picture is a unified account of several philosophically interesting aspects of memory. (shrink)

La crítica de Horkheimer al empirismo lógico del Círculo de Viena en su ensayo “El último ataque a la metafísica” (1937) motivó la respuesta de Neurath, principal blanco de las críticas, con la redacción del texto “Ciencia unificada y empirismo lógico: una réplica” (1937). En el presente artículo nos ocupamos de dilucidar el contexto de la polémica entre la Teoría Crítica y el empirismo lógico. Tomamos como eje argumental de nuestra exposición el conjunto de temáticas sobre las que Horkheimer fundamentó (...) sus críticas, así como las distintas respuestas que ofreció Neurath ante tales invectivas. Asimismo, se muestran los paralelismos existentes que vinculan esta primera polémica con la “disputa sobre el positivismo” (Positivismusstreit). (shrink)

Partiendo de un análisis introductorio en torno a las diversas interpretaciones del concepto de historicidad (Geschichtlichkeit) en las obras de W. Dilthey, P. Yorck von Wartenburg y M. Heidegger, se considera seguidamente el modo como esta polémica fue recepcionada por el joven H. Marcuse (1). En discusión con la sociología alemana de su época (K. Mannheim, S. Landshut, H. Freyer), Marcuse pretende continuar el proyecto de inclusión de la historicidad en las ciencias del espíritu iniciado por Dilthey con una orientación (...) ontológica procedente de Heidegger (2). Si primero interpreta a G. W. F. Hegel desde parámetros próximos a la filosofía de la vida (Dilthey) y a la ontología fundamental (Heidegger), a medida que se acerca a la obra de K. Marx el enfoque ontológico y vitalista deja paso a una aproximación materialista, donde conceptos como razón, mediación, libertad y actualidad adquieren un papel preponderante (3). (shrink)

Does a privileged frame of reference exist? Part of Einstein’s success consisted in eliminating Bergson’s objections to relativity theory, which were consonant with those of the most important scientists who had worked on the topic: Henri Poincaré, Hendrik Lorentz and Albert A. Michelson. In the early decades of the century, Bergson’s fame, prestige and influence surpassed that of the physicist. Once considered as one of the most renowned intellectuals of his era and an authority on the nature of time, The (...) Stanford Encyclopedia of Philosophy (2010) does not even include him under the entry of “time.” How was it possible to write off from history a figure that was once so prominent? Through an analysis of behind-the-scenes of science correspondence, this article traces the ascendance of Einstein's views of time at the expense of Bergson’s. (shrink)

El afán de hallar un soporte antropológico u ontológico fundamental capaz de otorgar validez normativa a la crítica de la sociedad devino un recurso filosófico habitual en las contribuciones teóricas de numerosos autores a lo largo de los siglos XIX y XX. En contraste con la crítica inmanente, que se esfuerza por localizar en la propia realidad social los parámetros normativos y las posibilidades históricas para la crítica y la transformación de esa misma realidad, la crítica antropológica tomaba como criterio (...) para la crítica y la transformación social la remisión a parámetros normativos externos, en concreto la referencia a un concepto de esencia o naturaleza humana ubicado en un nivel ontológico o antropológico fundamental. La facticidad histórica del capitalismo se cuestionaba porque invertía la esencia genérica (Gattungswesen) del ser humano, o bien porque obstaculizaba su adecuada plasmación en el plano óntico de la realidad. Se trataba, en definitiva, de crear las condiciones oportunas para una apropiación por parte del ser humano de su propia naturaleza, de su verdadera esencia. (shrink)

How are fundamental constants, such as c for the speed of light, related to particular technological environments? Our understanding of the constant c and Einstein’s relativistic cosmology depended on key experiences and lessons learned in connection to new forms of telecommunications, first used by the military and later adapted for commercial purposes. Many of Einstein’s contemporaries understood his theory of relativity by reference to telecommunications, some referring to it as “signal-theory” and “message theory.” Prominent physicists who contributed to it (Hans (...) Reichenbach, Max Born, Paul Langevin, Louis de Broglie, and Léon Brillouin, among others) worked in radio units during WWI. At the time of its development, the old Newtonian mechanics was retrospectively rebranded as based on the belief in a means of “instantaneous signaling at a distance.” Even our thinking about lengths and solid bodies, argued Einstein and his interlocutors, needed to be overhauled in light of a new understanding of signaling possibilities. Pulling a rod from one side will not make the other end move at once, since relativity had shown that “this would be a signal that moves with infinite speed.” Einstein’s universe, where time and space dilated, where the shortest path between two points was often curved and which broke the laws of Euclidean geometry, functioned according to the rules of electromagnetic signal transmission. For some critics, the new understanding of the speed of light as an unsurpassable velocity—a fundamental tenet of Einstein’s theory—was a mere technological effect related to current limitations in communication technologies. (shrink)

ArgumentIn 1895 when the Lumière brothers unveiled their cinematographic camera, many scientists were elated. Scientists hoped that the machine would fulfill a desire that had driven research for nearly half a century: that of capturing the world in its own image. But their elation was surprisingly short-lived, and many researchers quickly distanced themselves from the new medium. The cinematographic camera was soon split into two machines, one for recording and one for projecting, enabling it to further escape from the laboratory. (...) The philosopher Henri Bergson joined scientists, such as Etienne-Jules Marey, who found problems with the new cinematographic order. Those who had worked to make the dream come true found that their efforts had been subverted. This essay focuses on the desire to build a cinematographic camera, with the purpose of elucidating how dreams and reality mix in the development of science and technology. It is about desired machines and their often unexpected results. The interplay between what “is” (the technical), what “ought” (the ethical), and what “could” be (the fantastical) drives scientific research. (shrink)

En el primer apartado del artículo nos ocupamos de la relación que Karl Korsch mantuvo con el Instituto de Investigación Social y con sus figuras más representativas, desde sus primeros años de funcionamiento en Frankfurt hasta el exilio en los Estados Unidos (1). En la segunda parte se lleva a cabo un contraste entre lo que Korsch y la primera Teoría Crítica entendían por ‘realización de la filosofía’ (2). Se añade un apéndice estructurado en tres temáticas suplementarias: la recepción del (...) positivismo en la obra de Korsch (a), su vinculación con el leninismo (b) y sus críticas a la ‘teoría del colapso’ (Zusammenbruchstheorie) (c). (shrink)

En el presente artículo abordamos la confrontación que ciertos autores pertenecientes al llamado marxismo occidental mantuvieron con la concepción de la vida cotidiana de “término medio” (Durchschnittlichkeit) de "Ser y tiempo" (1927). Nos centramos principalmente en la obra del filósofo checo Karel Kosík (1926-2003), quien, a lo largo de su trayectoria intelectual, llevó a cabo una recepción crítica de la analítica existencial heideggeriana, así como también en los aspectos divergentes y convergentes entre la concepción de la cotidianidad de Martin Heidegger (...) y de György Lukács. En la última sección, se apuntan las posibles sendas de encuentro para un develamiento fenomenológico-marxista de la “verdad” de la cotidianidad. (shrink)

The connection between brain and mind is an important scientific and philosophical question that we are still far from completely understanding. A crucial point to our work is noticing that thermodynamics provides a convenient framework to model brain activity, whereas cognition can be modeled in information-theoretical terms. In fact, several models have been proposed so far from both approaches. A second critical remark is the existence of deep theoretical connections between thermodynamics and information theory. In fact, some well-known authors claim (...) that the laws of thermodynamics are nothing but principles in information theory. Unlike in physics or chemistry, a formalization of the relationship between information and energy is currently lacking in neuroscience. In this paper we propose a framework to connect physical brain and cognitive models by means of the theoretical connections between information theory and thermodynamics. Ultimately, this article aims at providing further insight on the formal relationship between cognition and neural activity. (shrink)

Im besonderen philosophischen Kontext des Zwischenkriegsdeutschlands entwickelte der junge Marcuse eine originelle Rezeption in marxistischer Perspektive der existenziellen Phänomenologie und der Lebensphilosophie (I). In seinen ersten Aufsätzen »Beiträge zu einer Phänomenologie des Historischen Materialismus« (1928) und »Über konkrete Philosophie« (1929) orientierte sich diese Rezeption am Projekt der Erarbeitung einer dialektischen Phänomenologie und in Verbindung damit an dem Versuch, die radikale Tat auf den ontologischen Begriff der Geschichtlichkeit zu gründen, ohne eine materielle Komponente zu vernachlässigen (II, III, IV). In der Auseinandersetzung (...) mit dem fundamentalontologisch anmutenden ›Verfall‹ des Daseins entwarf Marcuse überdies die Grundlagen seiner konkreten Philosophie der Praxis (V). (shrink)

El influjo de temáticas heideggerianas en la obra tardía de H. Marcuse, todavía implícito en 'Eros y civilización' (1955) ante al peso determinante del psicoanálisis freudiano (1), reaparece de modo explícito en 'El hombre unidimensional' (1964). Ello acontece en dos planos mutuamente interdependientes: el análisis de la reificación en las sociedades unidimensionales de posguerra (2) y la crítica de la racionalidad tecnológica (4). Algunas debilidades conceptuales de ambas obras, derivadas en gran parte de esta recepción de Heidegger, ya fueron subrayadas (...) en su momento por autores pertenecientes a la llamada izquierda husserliana (P. A. Rovatti y P. Piccone, etc.) (3). (shrink)

El concepto de “maquinación” (Machenschaft) ocupa un lugar central en la obra de Heidegger durante el período comprendido entre 1936 y 1940. En su análisis de la esencia de la época moderna, el filósofo checo de orientación marxista Karel Kosík se apropia de importantes elementos conceptuales procedentes de esta etapa del pensamiento de Heidegger. En concreto, emplea nociones análogas a la de “maquinación”, como “sistema de manipulabilidad”. Ponemos de relieve las semejanzas y puntos de fricción en la descripción de la (...) esencia de la época moderna de ambos pensadores, así como sus respectivas propuestas para poner coto a la primacía técnica y al pensamiento calculador y las resonancias políticas derivadas de sus análisis. (shrink)

El filósofo checo Karel Kosík (1926-2003) desempeñó un rol prominente en el seno del movimiento de oposición a los regímenes de Novotný y Husák, contribuyendo tanto a la gestación como a la pervivencia de los anhelos expresados por la población checoslovaca durante la Primavera de Praga. Junto a la contextualización histórica de su obra, se pone también de manifiesto cómo Marx y Heidegger incidieron con igual relevancia en la conformación de su pensamiento. La filosofía de Kosík reviste por ello una (...) singularidad propia que la aleja de las versiones tradicionales del humanismo marxista predominantes a mediados del siglo pasado en el bloque oriental y occidental. (shrink)

El presente artículo pretende dilucidar los motivos fundamentales de la recepción de F. W. J. Schelling en los jóvenes hegelianos (I), el marxismo (II) y la Teoría Crítica (III) estableciendo ciertos paralelismos y divergencias respecto al modo en que fue acogida su obra en el seno de estas tres tradiciones. En el primer apartado se toma en consideración el alcance de este influjo en la obra de L. Feuerbach, así como en algunos escritos de juventud de F. Engels. A continuación, (...) se examinan los aspectos centrales de su recepción en G. Lukács y, en menor medida, en la obra de otros autores como E. Bloch o E. Dussel. Por último, vienen a apuntarse las temáticas principales de esa recepción en la Teoría Crítica, especialmente allí donde es más pronunciada, en los casos de H. Marcuse, J. Habermas y Th. W. Adorno. (shrink)

"Thinking a university for the 21st century" is the name of the research group at San Dámaso University (Madrid) that promotes this book. Over the last few years this group has held regular meetings to discuss the raison d'être of the university: what is a university?, what is its purpose?, what episodes of academic life have been most inspiring in the past?, which difficulties does university life face today?, what will be the future of the university?, what do we want (...) it to become? These are some of the questions that have been asked over the years and which now take the form of writing. Several of the contributions contained in this book have a certain historical orientation: the authors examine the highlights of the search for and communication of knowledge, from antiquity to the present day. Great figures such as Socrates, Thomas Aquinas, Vitoria, Newman, Ratzinger and Ortega are featured in these pages. However, this is not a history of university life in the past, but a reflection on the future. The examples of the past set us on the road to the university of the future. Such is the intention of this group of researchers, linked to different Spanish universities and also experienced in other institutions outside our country: they have gathered here to discuss the university we want to build in our present, with an eye to the future. (shrink)

The blockchain social movement led to the emergence of Web3, a new, token-orchestrated iteration of the World Wide Web comprised of decentralized applications. With Web3, users can adopt a unique digital identity, known as a self-sovereign identity, that allows them to have access to their data and be central administrators of their transportable and interoperable identity. An inherent feature of digital identity in Web3 is that, in some cases, it can live forever. Web3 users, therefore, may accumulate digital assets, such (...) as non-fungible tokens, in an attempt to leave a digital legacy behind. Terror-management theory, a social and evolutionary psychology theory, was theoretically applied to the act of digital asset accumulation as a potential mechanism of escaping death-related fears. In contrast, the current uses of non-fungible tokens (ie, proof-of-ownership) and soulbound tokens (ie, proof-of-character) were evaluated from a Logotherapy perspective to inform how Web3 could evolve toward a Decentralized Society. (shrink)

Coincidiendo con su entrada como miembro del equipo de trabajo del Institut für Sozialforschung, Herbert Marcuse comienza a desarrollar una teoría materialista de la sociedad alejada del heideggerianismo de su juventud. Durante el período comprendido entre 1933 y 1936, el autor berlinés escribe una serie de artículos cuestionando la deriva política de la filosofía existencial en Alemania. En ellos se confronta con las versiones vulgarizadas de la Lebensphilosophie y de la fenomenología -encabezadas por Heidegger- que proveyeron una suerte de fundamentación (...) filosófica a la “concepción del mundo” (Weltanschauung) del realismo heroico y a las políticas socio-económicas del Estado total-autoritario. (shrink)

As Bitcoin continued to make headlines in 2021, additional digital assets such as non-fungible tokens brought more users into the blockchain ecosystem. As more individuals and entities took a closer look at the use cases for blockchain technology, the term metaverse began to emerge across news outlets and social media platforms. With Mark Zuckerberg, the Chief Executive Officer of Facebook, announcing that the organization would become a metaverse company and change the organization’s name to Meta, this announcement came with some (...) criticism in that the Meta metaverse would be centralized. In this case study, the current state of nation-states was viewed through the lens of Hobbes’ The Leviathan to assess whether decentralized metaverses will transition to a Digital Leviathan using Bit. Country-a metaverse within the Polkadot blockchain ecosystem. The case study was conducted through interviews and uncovered that the quadruple bottom line implemented in conventional business could be transferrable to a digital world built on various blockchains, non-fungible tokens, and governance in a Digital Leviathan governed by the people. (shrink)

La crítica de Horkheimer al empirismo lógico del Círculo de Viena en su ensayo “El último ataque a la metafísica” (1937) motivó la respuesta de Neurath, principal blanco de las críticas, con la redacción del texto “Ciencia unificada y empirismo lógico: una réplica” (1937). En el presente artículo nos ocupamos de dilucidar el contexto de la polémica entre la Teoría Crítica y el empirismo lógico. Tomamos como eje argumental de nuestra exposición el conjunto de temáticas sobre las que Horkheimer fundamentó (...) sus críticas, así como las distintas respuestas que ofreció Neurath ante tales invectivas. Asimismo, se muestran los paralelismos existentes que vinculan esta primera polémica con la “disputa sobre el positivismo” (Positivismusstreit). (shrink)

This book is the result of the last few years of study by the research group of the San Dámaso University ‘Thinking a University for the 21st century’, which had already published a book with the same title in this publishing house. This new work brings together different experts on the Spanish university and Spanish philosophy in the 20th century. Firstly, this work offers a look at the history of the university in our country from the Renaissance to the present (...) day. Secondly, it presents the ideas on the nature and mission of the university institution contributed by several of the most important Spanish thinkers of the last century. The book concentrates on authors who have been somewhat neglected in this respect, despite their generally substantial contributions to this field of study. Thus, here we are provided with studies that explore the ideas on the university of Miguel de Unamuno, Manuel García Morente, María Zambrano, Fernando Rielo, Pedro Laín Entralgo, Julián Marías and Antonio Millán-Puelles. We believe that the compilation here of their thought provides a rich and inspiring reflection for the university of the 21st century. (shrink)

El fermento psicológico del fascismo en las sociedades capitalistas tardías aparece vinculado al proceso de debilitamiento del yo y al necesario entrelazamiento de las disposiciones subjetivas con factores situacionales. Desentrañar los mecanismos que inciden en la expansión del carácter potencialmente fascista requiere de un análisis de las tendencias de la personalidad que favorecen su arraigo y cómo se ven fomentadas por determinados procesos sociales. El presente artículo se centra en el influjo y la interacción de tres factores objetivos y tres (...) factores subjetivos. Para ello nos apoyamos principalmente en los estudios sobre la propaganda fascista y la cultura de masas llevados a cabo por los autores de la primera Teoría Crítica. (shrink)

El presente artículo aborda la recepción de los 'Manuscritos de economía y filosofía' (1844) de K. Marx en la obra de H. Marcuse. En sus ensayos «Nuevas fuentes para la fundamentación del materialismo histórico» (1932) y «Sobre los fundamentos filosóficos del concepto científico-económico de trabajo» (1933), Marcuse empieza a tomar distancia respecto de su anterior pretensión de hallar un soporte ontológico para el materialismo histórico recurriendo exclusivamente a la fenomenología existencial de Heidegger. A partir de la primera publicación de los (...) 'Manuscritos de economía y filosofía' en 1932, el autor berlinés buscará fundamentar ontológicamente el materialismo histórico con el recurso a la obra juvenil de Marx. (shrink)

La interpretación de la dialéctica hegeliana que el joven Marcuse lleva a cabo en sus escritos tempranos «Sobre el problema de la dialéctica I y II» (1930-1931) y «Ontología de Hegel y teoría de la historicidad» (1932) contrarresta las críticas de Heidegger a la dialéctica de Hegel. La lectura de ambos autores también diverge en su comprensión acerca del estatuto y el alcance del fenómeno de la temporalidad en la filosofía hegeliana. Sin embargo, cuando dilucida el concepto de historicidad (Geschichtlichkeit) (...) en Hegel, Marcuse advierte la tensión existente en su sistema entre el concepto ontológico de «vida» y la idea del «saber absoluto». A partir de su entrada en el Institut für Sozialforschung, el autor berlinés abandonará la tematización del concepto de historicidad —tarea que había ocupado un lugar central en sus primeros escritos— por considerar que dicho concepto, demasiado distorsionado por la tradición ontológico-existencial, es inconciliable con la dialéctica materialista. (shrink)

El filósofo checo Karel Kosík (1926-2003) llevó a cabo en su obra una recepción crítica del pensamiento de Martin Heidegger. En determinados capítulos de "Dialéctica de lo concreto" (1963), así como en otros ensayos tardíos, elaboró una crítica de la analítica existencial heideggeriana, principalmente a la concepción de la estructura del ser del Dasein como “preocupación” o “cuidado” (Sorge). Nos ocupamos aquí de dilucidar el sentido y el alcance de esta crítica a "Ser y tiempo" (1927).

This paper attempts to demonstrate that the conviction about the harmony and order of the world was a fundamental metaphysical principle of the Pythagoreans. This harmony and order were primarily sought in the structures of arithmetics, yet following the discovery of incommensurable magnitudes (irrational numbers, as we now call them), the Pythagoreans began to see geometrical structure as a fundamental part of the world. On the example of the Pythagoreans’ metaphysics and science, the paper shows the mutual relations between metaphysics (...) and science. It demonstrates— on the one hand—the necessity of the first as a guide for the latter, and—on the other—how our scientific research can change its basic metaphysical principles when these are found to be inappropriate. The paper also tries to show the need for a realistic approach in our scientific research by means of the same example of the Pythagoreans, that is, the need to discern something which is below the surface appearance. (shrink)

Basing itself on Edith Stein's research into philosophy of psychology and the humanities, this article focuses particularly on discussions of the theory of association. Stein's approach, rooted in Husserlian phenomenological perspective, seems to represent a significant contribution to the establish of an intellectual framework for the exploration of the philosophy of consciousness, and also seems helpful for inquiries into the issue pf practical know-how pertaining to remembering things, as well as the use of schemata in intellectual activity generally.

Der vorliegende Beitrag ist als ein Versuch zu verstehen, dem polnischen Leser eine recht seltsame Position aus der Reihe der deutschsprachigen Lodzaica, nämlich die 1913 im Verlag August Grüning in Pabianice herausgegebene Sammlung von Witzen und Anekdoten mit dem Titel 'Ne Mütze voll Witze aus Lodz und Pabianice’, näherzubringen. Der Verfasser des schmalen Bändchens, der sich hinter dem Pseudonym Wilfried Spectator verbirgt, ist Reinhold Piel, ein Deutscher aus Pabianice. Als Satelitenstadt von Łódź, der sich damals sehr rasch entwickelnden Textilmetropole, bildete (...) auch Pabianice in jenen Jahren zweifelsohne ein Teil des in ganz Europa einmaligen und eigenartigen multikulturellen und multiethnischen Tigcls. Reinhold Piel stellte sich mit seinem Büchlein die Aufgabe, ein Sammelporträt der Mentalität des typischen Vertreters jenes Tigels von Kulturen und Sprachen zu zeichnen. In der mehrere disparate Elemente integrierenden Gemeinschaft funktionierte der Humor sicherlich als eine Art Sicherheitsventil, mit dessen Hilfe man bestrebt war, Fremdes zu „zähmen“ und Konflikte zu entschärfen. Scheinbar abstrakte, „auslachende“ Beispiele haben sich wahrscheinlich ebenfalls vortrefflich als Methode bewährt, andere diplomatisch zu sensibilisieren, aber auch eigene Nachteile und Unzulänglichkeiten mit Abstand zu sehen. Der universale Charakter der Anekdote als literarisches Genre beruht u.a. auf ihrer Ahistorizität und Konkretheit zugleich, ihr narratives Werkzeug hingegen - die individualisierte Sprache des multiethnischen Milieus - liefert hervorragenden StolT für sprachwissenschaftliche Forschung. Ein besonders interessanter Aspekt ist dabei vor allem die Frage nach der Übersetzbarkeit bzw. Unübersetzbarkeit von Kulturidiomatik. Um dem Leser entgegenzukommen und ihm den historischen und informativen Wert der besprochenen Sammlung bewusst zu machen, wird im Anhang - zum ersten Mal in der polnischen Sprache - eine Auswahl von besonders charakteristischen Witzen der genannten Sammlung von R. Piel präsentiert. (shrink)

Michael Walzer’s use of John Stuart Mill’s A Few Words on Non-Intervention (1859) helped to inaugurate it as a canonical text of international theory. However, Walzer’s use of the text was highly selective because he viewed the first half as a historically parochial discussion of British foreign policy, and his interest in the second was restricted to the passages in which Mill proposes principles of international morality to govern foreign military interventions to protect third parties. As a result, theorists tend (...) to see those canonized passages as if through a glass darkly. Attention to the detail and context of Mill’s first-half critique of Lord Palmerston’s opposition to the Suez Canal project reveals that his discussion of purely protective intervention is embedded in a broader exploration of the limits of self-defence, including the moral permissibility of preventive military force and the use of protective interventions for defensive purposes. Moreover, reading the text holistically facilitates a refutation of some objections directed at it by Michael Doyle to the effect that Mill’s conception of self-defence incorporates elements of aggression which makes it extremely dangerous when adapted for application to the contemporary world. (shrink)

Abstract: The research findings summarized in the paper include data on the radioecological conditions of the canal located in Jambay region of Uzbekistan. The focus of the study was on the determination of accumulation of radionuclides in molluscs depending on the content of radionuclides in aqueous sediments and water by the help of the scintillation gamma spectrometry method.

Einstein’s relativity and its reception is definitely a prominent option for a case-study aiming to highlight the impact of the socio-cultural environment to the formulation of the scientific image of the world and other aspects of the worldview of a given era. Indeed, Einstein’s relativity clearly marked the course of 20th-century science, changed our view and shaped our experience of time.

This is the afterword to the Polish translation of the book by P. Hadot, "Plotin ou la simplicite du regard".

In this paper, we aim at rethinking the concept of obesity in a way that better captures the connection between underlying medical aspects, on the one hand, and an individual’s developmental history, on the other. Our proposal rests on the idea that obesity is not to be understood as a phenotypic trait or character; rather, obesity represents one of the many possible states of a more complex phenotypic trait that we call ‘energy metabolism.’ We argue that this apparently simple conceptual (...) shift can help solve important theoretical misconceptions regarding the genetics, epigenetics, and development of obesity. In addition, we show that our proposal can be fruitfully paired with the concept of developmental channeling of a trait, which connects to the study of the plasticity and canalization of complex traits. Finally, we discuss the potential impact of our approach on the assessment, treatment, and social narratives of obesity. (shrink)

Alex Byrne and Jordi Fernández propose two different versions of a transparency theory of self-knowledge. According to Byrne, we self-attribute beliefs by an inference from what we take to be facts about the world (following a rule he calls BEL). According to Fernández, we self-attribute the belief that p on the basis of a prior mental state, a state which constitutes our grounds for the belief that p (thereby realizing a procedure he calls Bypass). In this paper, I present (...) the two theories in outline and discuss various objections concerning their normative (Can the procedure give us knowledge?) and metaphysical aspects (Is the procedure functional?). I conclude that especially the metaphysical objections against Bypass are somewhat more difficult to counter than those against BEL and that the modifications required of Fernández’s theory make it very similar to Byrne’s. -/- Alex Byrne y Jordi Fernández proponen dos diferentes versiones de la teoría de la transparencia del autoconocimiento. Según Byrne, para autoatribuir creencias inferimos qué es lo que creemos a partir lo que tomamos como hechos sobre el mundo (siguiendo una regla que Byrne llama BEL). Según Fernández, autoatribuimos la creencia de que p con base en un estado anterior a esta creencia, un estado que fundamenta la creencia de que p (realizando un procedimiento que él llama Bypass). En este artículo expongo las dos teorías y discuto objeciones que conciernen su aspecto normativo (¿puede el procedimiento darnos conocimiento?) y metafísico (¿es funcional el procedimiento?). Concluyo que en especial las objeciones metafísicas son más graves en el caso de Bypass que en el de BEL y que las modificaciones requeridas de la teoría de Fernández la asemejan mucho a la de Byrne. (shrink)