Esta obra colectiva expone diversas concepciones teóricas, ontológicas, epistemológicas, axiológicas y prácticas sobre el origen, sentido, problemáticas, ventajas, detrimentos, alternativas y desafías de la filosofía de la innovación y su incidencia en la educación; reflexiona sobre las contribuciones de la tecnología y responde a interrogantes como: ¿Cuáles son los aporte de la tradición filosófica, del pensamiento ilustrado, de la postmodernidad y de la teoría crítica para la filosofía de la innovación educativa?; ¿Cuál es la función de la filosofía para la (...) comprensión de la innovación?; ¿Cómo se explica el progreso tecno-científico desde la epistemología contemporánea?; ¿Cuál es el componente pedagógico de la innovación?; ¿Cuáles son las aportaciones del Laudato Si para la innovación educativa?. Además, plantea la necesidad de repensar algunos aspectos relacionados con la educación, el Estado y la identidad latinoamericana para determinar las posibilidades, las limitaciones y los retos de la innovación, entendida como un fenómeno en permanente construcción. Este tomo se encuentra conformado por ocho capítulos en los que los autores formulan un conjunto de contribuciones para la generación de nuevas investigaciones. Además, evidencia a la innovación como un procesos que exige reformulaciones. La innovación sigue siendo una de las tareas pendientes de la filosofía. (shrink)

A book with all the abstracts of the talks held in the conference "La Escuela de Salamanca y su proyección iberoamericana": University San Dámaso (Madrid), 13th-15th October 2021.

Reseña del libro "José Vasconcelos. Ideario de acción: Discursos, artículos, cartas, documentos 1920-1924." Review of this book of a Mexican Philosopher.

This research was carried out in order to verify by simulation Mendel’s laws and seek for the clarification, from the author’s point of view, the Mendel-Fisher controversy. It was demonstrated from: the experimental procedure and the first two steps of the Hardy-Weinberg law, that the null hypothesis in such experiments is absolutely and undeniably true. Consequently, repeating hybridizing experiments as those showed by Mendel, it makes sense to expect a highly coincidence between the observed and the expected cell frequencies. By (...) simulation, 30 random samples were generated with size equal to the number of observations reported by Mendel for his single trait trial, in this case, seed shape; assuming complete dominance, with genes A and a; likewise, it was simulated the results for the experiment with two traits, segregating in separate chromosomes, in this case seed shape, as before, and albumen color, with genes B and b, both loci with complete dominance. In the case of a single trait, the data only showed evidence for rejecting the null hypothesis (Ho ) in 1/30 samples, with (P<0.05). In the case of the 30 samples of the two traits experiment, (Ho ) was rejected only on 3/30 times, when it was set a = 0.05. In both simulations there was a high correspondence between the observed and expected cell frequencies, which is simply due to the fact that (Ho ) is true, and under these conditions, that is what would to expect. It was concluded, that Mendel had no reason to manipulate his data in order to make them to coincide with his beliefs. Therefore, in experiment with a single trait, and in experiments with two traits assuming complete dominance, segregation ratios are 3:1; and 9:3:3:1, respectively. Consequently, Mendel’s laws, under the conditions as were described are absolutely valid and universal. (shrink)

In most domains of human life, we are willing to accept that there are experts with greater knowledge and competencies that distinguish them from non-experts or laypeople. Despite this fact, the very recognition of expertise curiously becomes more controversial in the case of “moral experts”. Do moral experts exist? And, if they indeed do, are there ethical reasons for us to follow their advice? Likewise, can emerging technological developments broaden our very concept of moral expertise? In this article, we begin (...) by arguing that the objections that have tried to deny the existence (and convenience) of moral expertise are unsatisfactory. After that, we show that people have ethical reasons to ask for a piece of moral advice in daily life situations. Then, we argue that some Artificial Intelligence (AI) systems can play an increasing role in human morality by becoming moral experts. Some AI-based moral assistants can qualify as artificial moral experts and we would have good ethical reasons to use them. (shrink)

Are philosophy and literature allies or enemies in Jorge Luis Borges's fictions? In this paper, I argue that Borges can satisfy membership in the allies camp because his fictions provide the imaginative scenarios the allies believe are so necessary to this coalition; however, because his stories question philosophy's hold on reality, they can also seem to fall into the enemies camp by countervailing any claim philosophy has on reality and truth; although, ultimately, the manner in which Borges forges an (...) alliance between philosophy and literature will be for reasons not traditionally accepted by those in either the allies or enemies camps. (shrink)

The idea that thoughts are structured is essential to Frege's understanding of thoughts. A basic tenet of his thinking was that the structure of a sentence can serve as a model for the structure of a thought. Recent commentators have, however, identified tensions between that principle and certain other doctrines Frege held about thoughts. This paper suggests that the tensions identified by Dummett and Bell are not really tensions at all. In establishing the case against Dummett and Bell the paper (...) argues (a) that Frege was committed, in virtue of his doctrine of decomposition, to the thesis that a single sentence can express a range of thoughts, and (b) that Frege was committed, in virtue of his views about truth, to the thesis that a single thought can be expressed by structurally different sentences. But neither of these theses comes into conflict with the basic principle. (shrink)

The distinction between potentiality and possibility in Aristotle’s modal teleology is sometimes conflated by the implicative conjunction that potentiality implies possibility and possibility implies potentiality. In his unpublished doctoral dissertation Richard Rorty warns that trying to pin down Aristotle’s definition of potentiality often leads to treating the term as a “mere façon de parler.” Consonant with Rorty, this paper observes that the definition of possibility in Aristotle’s works is not without its own share of semantic snags. Subsequently, I abide by (...) Rorty’s caveat not only to resist the lure of expressive convenience some commentators have taken in describing potentiality, but also to elucidate possibility’s two-fold field of modal application. Consequently, this paper aims to present a nuanced account of how notions of potentiality and possibility are presented in Aristotle’s treatises for the sake of demonstrating that both sides of the potentiality/possibility conjunction do not mutually imply. (shrink)

Immanuel Kant’s work on the sublimity of aesthetic experience lends itself to puzzlement, if not misclassification. Complicating matters, Kant distinguishes between two kinds of sublimity: respectively, the “mathematical” and “dynamical” sublime. More mystifying is that the sublime is ineffable, beyond the ken of human comprehension. These perplexities notwithstanding, Kant argues that sublime sentiment produces a feeling of supersensible comfort. Commentators identify this comfort emanating most strongly from the dynamical sublime. However, in this paper I draw from the unity of reason (...) thesis to offer a plausible account of how the mathematical sublime is equally capable of providing the same feeling of supersensible comfort. (shrink)

Ethics normally proceeds by establishing some kind of ground from which norms can be derived for human action. However, no such terra firma is found in Jean-Paul Sartre’s Being and Nothingness, which instead lays down a sedimentary soil consisting of a blend of nothingness and contingency. This paper aims to show how Sartre is able to build an ethical theory from this seemingly groundless mixture, and it proceeds in three sections. Section one aims to disentangle the relation between the for-itself (...) (pour-soi) and the in-itself (en-soi) from antithetical characterizations by placing them in a state of supervenience. Section two works to explain how both the in-itself and the for-itself are not divided ontologically, but are both in the same ontological state, namely, contingency. And in section three, it is argued that Sartre’s ethics reveals that because human beings share the same thrownness with Others in a world, they have to take title for such a world. Within a Sartrean ethics of nothingness, one’s nothingness leads one to the shared nothingness of Others, of which one must take responsibility. (shrink)

This essay aims to contribute comparative points of contact between two influential figures of nineteenth century aesthetic reflection; namely, Victor Hugo’s artful considerations on architecture in his novel Notre-Dame de Paris and G.W.F. Hegel’s philosophical appraisal of the artform in his Lectures on Fine Art. Although their individual views on architecture are widely recognized, there is scant comparative commentary on these two thinkers, which seems odd because of the relative convergence of their historically situated observations. Owing to this shortage, I (...) note that, while certainly not identical, Hugo and Hegel share an aesthetic family resemblance in how they hold similar ideas on architecture’s symbolic function, cognitive content, and, ultimately, how the artform’s ability to remain a standing paragon of meaning was razed by successive modes of cultural communication. Consequently, the essay works to show some congruent aesthetic affinities between these two great figures, but which appears to be overlooked in the literature. (shrink)

In his influential work on Kant and history, Yirmiyahu Yovel identifies a problem which he terms ‘the historical antinomy.’ The problem states that no possible mediation can take place between the atemporal realm of pure reason and the empirical realm of human history. In this paper, I aim to bridge this gap based on a two-aspect reading of the faculty of reason, and then proceed to show reason’s ability to apply transcendental ideas on empirical history for the sake of grasping (...) a rational idea of history in a single, mediated process. (shrink)

Necessity can be ascribed not only to propositions, but also to feelings. In the Critique of Judgment (KdU), Immanuel Kant argues that a feeling of beauty is the necessary satisfaction instantiated by the ‘free play’ of the cognitive faculties, which provides the grounds for a judgment of taste (KdU 5:196, 217-19). In contradistinction to the theoretical necessity of the Critique of Pure Reason and the moral necessity of the Critique of Practical Reason, the necessity assigned to a judgment of taste (...) is exemplary necessity (KdU 5:237). Necessity can also be assigned by employing the de re/de dicto distinction, namely, by ascribing entailments of what must necessarily hold to either a thing (de re) or to a proposition (de dicto). Although Kant does not use the distinction in any of the three Critiques, this omission has not prevented Kant scholars from applying the distinction in their analyses of the first two Critiques. In this paper, I examine the role that modality plays in Kant’s third Critique and I attempt to bring the de re/de dicto distinction to bear on Kant’s famous aesthetic theory. Ultimately, I perform a retrospective classification of the modality of taste by arguing that because a judgment of taste is not a statement about an objective fact, a judgment of ‘x is beautiful’ can only be read as de dicto necessary. (shrink)

G.W.F. Hegel argues that a philosophy of history should engender comprehension of evil in the world. And yet some commentators have charged his philosophy with transcending mere explication by justifying the existence of these evils. In defense of his words, Hegel famously characterizes evil as a modal mismatch; namely, as the incompatibility between what is given and what ought to be the case. Unfortunately, some readers of Hegel’s grand narrative either continue to struggle with or overlook this fine distinction. Against (...) such readings, I organize my paper into three sections that speak directly to these concerns. In §1, against the concern that Hegel’s view of the “actual world” justifies suffering, it is shown that his philosophy does not endorse the merely extant world, which is a whole world apart from the actual world. In §2, I articulate the premises of Hegel’s Doppelsatz to argue that the famous slogan is not, as some commentators take it, an endorsement of “things as they are.” And in §3, I expose a category error that mistakes an epistemological claim made by Hegel about contingency as a metaphysical assertion in support of evil. Ultimately, I argue that Hegel views evil as neither actual nor necessary nor justified. (shrink)

Alasdair MacIntyre’s work in ethics follows in the footsteps of twentieth century efforts to put the ideals of Enlightenment and modernity on trial, and his book After Virtue diagnoses a wide-spread malaise in contemporary moral discourse. As a corrective to this condition, MacIntyre offers a remedy along Aristotelian-Thomistic lines. He specifically conceives of a recovery of these lines that would allow for a common ground in moral debates which would reveal the normative and teleological character of the human good. However, (...) within these pages, I argue that MacIntyre underestimates how his moral corrective is actually a re-inscription of the Enlightenment project, and thus equally doomed to failure. I do this by sketching out three different lines. First, I present MacIntyre’s appraisal of modern moral discourse, which has long since abandoned a reliance on Aristotelian principles of ethics. Second, I outline an informative disjunction MacIntyre sets up between having to choose between a Nietzschean or an Aristotelian model of ethical action. Last, I argue that MacIntyre’s own choice, simultaneously based on, but also diverging from, Aristotle fails because his revamped account of the virtue formation so necessary for modern human flourishing leaves open a space for its development according to contingent histories and traditions, which implies an attenuated account of the virtue ethics he seeks to recover, and vindicates, rather than condemns, the Enlightenment’s attempt to liberate moral theories from its strict teleological forbears. (shrink)

John Searle’s theory of social ontology posits that there are indispensable normative components in the linguistic apparatuses termed status functions, collective intentionality, and collective recognition, all of which, he argues, make the social world. In this paper, I argue that these building blocks of Searle’s theory are caught in a petitio of constitutive circularity. Moreover, I note how Searle fails to observe language in reciprocal relation to the institutions which not only are shaped by it but also shape language’s practical (...) applications. According to Searle, social theorists that tried to show a connection between society, culture, and language all failed to see the constitutive role of language in the making of social reality. Consequently, I believe that Searle is himself guilty of a certain kind of blind presumption, and argue that Hegel’s philosophy of culture, which Searle dismisses as implausible, offers a more cohesive account of the normative transactions between human beings and their social world. (shrink)

I aim to show how the enigmatic phrase 'Unánime noche' in the famous first sentence of “The Circular Ruins” is inextricably linked to the story’s last words. Toward this purpose, I argue—against plausible foundational interpretations of the story—for a nonfoundational reading of the text and, moreover, that Borges’s use of ‘unánime’ (one soul) can be understood as one character or one form; namely, as an archetype of “Dreamanity” that leads to a vertiginous Third Man regress.

In the Critique of the Power of Judgment, Immanuel Kant argues that when we form a judgment of taste, the representation goes together with a demand that we require others to share. Some commentators note that the aesthetic feeling in a judgment of taste and its expectant universality seems to display a normative necessity in the explicit judgment itself, and that the expression of this normative component is sometimes stated as a claim to which everyone ought to conform. In this (...) paper, I argue that the normative component of taste and its concomitant demand should not be interpreted too strongly as an actual expectation, but rather as only a conceivable possibility. Toward this end, I examine several passages for the declaration of taste to call into view certain caveats which suggest that Kant’s description of an intersubjective demand arising concomitantly with a judgment of taste functions only as an “analogical ought,” i. e., that the demand of taste is expressed as if the satisfaction I feel in a judgment of taste can possibly demand universal assent. (shrink)

The Blumenberg-Löwith 'debate' over the 'secularization hypothesis' is an evocative clash that has remained a matter of discussion both inside and outside of the mid-twentieth century German tradition, which has yet to register fully the implications of Blumenberg’s work on the topic of modernity. On one side is Hans Blumenberg, who perceives modernity as justified on its own terms. On the other side is Karl Löwith, who does not recognize a substantive break between modernity and its epochal genetic precursors. My (...) reading recognizes the heart of this debate to be over an impulse either to espouse or oppose the sovereignty of philosophical modernity in its relation to worldmaking. In this paper, I argue that Blumenberg’s thesis of 'self-assertion' describes a re-establishing of the project of worldmaking in a sophisticated and nuanced language that is missed by Löwith’s diagnosis of modern philosophy of history. (shrink)

Miguel de Unamuno’s theory of tragic sentiment is central to understanding his unique contributions to religious existential thought, which centers on the production of perhaps the most unavoidable and distinctive kind of human feeling. His theory is rightly attributed with being influenced by the gestational thought of, inter alios, Schopenhauer, Kierkegaard, and Nietzsche, but within these pages I should like to suggest a peculiar kinship between seemingly strange bedfellows, namely, between Unamuno and Immanuel Kant. Although the relationship between Unamuno and (...) Kant is conflicted, ranging from clear indications of influence to expressions of antipathy, there has been relatively little comparative research done on these two thinkers. Moreover, this scant literature has mainly explored connections between Unamuno’s existential thought and Kant’s first two Critiques. In these works, however, feelings are regarded as inclinations and thus receive no serious consideration. In what follows, I therefore juxtapose Unamuno’s analysis of tragic feeling in The Tragic Sense of Life with Kant’s discussion of the feelings of beauty and the sublime in the Critique of Judgment. (shrink)

En este artículo presentamos las principales corrientes de la Filosofía Experimental y atendemos a una de las críticas más severas a la que se ha sometido este reciente programa de renovación metodológica. Según Antti Kauppinen la Filosofía Experimental está condenada al fracaso porque no puede obtener mediante sus métodos el tipo de intuiciones que interesan a los filósofos –las intuiciones robustas del hablante competente. Aun aceptando parte de las críticas de Kauppinen, en este artículo sostenemos, en primer lugar, que la (...) supuesta incapacidad de la Filosofía Experimental para acceder a las intuiciones robustas de los hablantes tiene que ver en gran medida con los métodos experimentales empleados hasta ahora por los filósofos experimentales. En segundo lugar, defendemos que el proyecto de reforma llevado a cabo desde la Filosofía Experimental resultará viable solo si se adoptan una serie de consejos metodológicos procedentes de la economía experimental. Únicamente entonces podrán los experimentalistas responder con éxito a la objeción de Kauppinen. (shrink)

El propósito de este artículo es explorar la respuesta editorial de las revistas ante artículos de investigación que puedan contener errores metodológicos o ser casos de fraude. 17.244 artículos comentados en PubPeer, una web de revisión post-publicación, fueron procesados y clasificados de acuerdo a diferentes errores y categorías de fraude. Luego, la respuesta editorial (i.e., notas editoriales) a estas publicaciones fueron extraídas de PubPeer, Retraction Watch and PubMed para obtener la imagen más amplia. Los resultados muestran que solo 21,5% de (...) los artículos que merecen una nota editorial (i.e., errores honestos, fallos metodológicos, fraude en la publicación, manipulación) fueron corregidos por la revista. Este porcentaje podría subir a 34% para las publicaciones de 2019. Esta respuesta es muy diferente entre revistas, pero similar entre disciplinas. Otro resultado interesante es que las revistas de alto impacto sufren más de manipulación de imágenes, mientras que el fraude en la publicación es más frecuente en revistas de bajo impacto. El estudio concluye con la observación de que las revistas deben mejorar su respuesta a artículos problemáticos. (shrink)

Se percibe en el mundo académico de la teología y de la praxis pastoral, un giro general y englobante hacia el sujeto, la experiencia, la donación del amor, la misericordia, el mundo vivido de los hombres y la vivencia de la fe en la vida cotidiana de un mundo secularizado. Es un anhelo de salir de la simple conceptualización y de las discusiones sin fin sobre la fe, para dar paso a una vivencia y a una experiencia de lo creído (...) y a un testimonio que lo haga creíble. La revolución que ha propiciado el papa Francisco se fundamenta en una radicalidad del seguimiento de Jesús en la vida diaria, en las cosas sencillas, sin muchos malabares teológicos, y sí con una insistencia grande en el amor misericordioso de Dios. Este artículo quiere presentar algunas reflexiones que ayuden a fundamentar la donación experiencial del amor misericordioso, preguntándose por la experiencia, el lenguaje usado para expresarla y la libertad como respuesta del sujeto llamado en el momento del evento. (shrink)

This paper aims to explore and offer different hypotheses that could account for an adequate understanding of the duty to die and its relation to biopolitics from two neglected approaches. First, death will be analysed from a biopolitical perspective to understand the crucial role it has in biopower. Second, the focus lies on the two-folded implication that death has in biopower, for it could be either a defiance of it or the final sublimation of its control. Similarly, the next section (...) addresses the relations between death and neoliberalism from a biopolitical perspective, exploring the possibility of understanding the duty to die as resistance to economic mandates or, on the contrary, as the fulfilment of neoliberal interests. Finally, as a continuation of the relations between the duty to die and neo-liberalism, the paper analyses a similar two-folded view of the former from a psychopolitical perspective. (shrink)

This paper straightforwardly addresses one of the strongest, from an ethical perspective, objections presented to the duty to die, the one concerned with the lack of a normative theory to support it, offered by Seay in his paper Can there be a “duty to die” without a normative theory? The aim of the paper is to provide strong metaethical grounds to support the duty to die without the need of a moral normative theory. First, the definition and main argument for (...) the duty to die will be presented. Second, Seay’s objection will be described and clearly explained. Third, our metaphysical assumptions and a preliminary metaethical discussion will be offered to situate and understand the context. Finally, we will show how the duty to die can be integrated within the metaethical approach previously presented, defending that there is no need of a normative theory to provide good justification and strong ethical grounds for the duty to die, because they will have already been provided by our metaethical argument. (shrink)

Based on the results obtained from primary education students—fifth and sixth graders—the aim of this work is to check the appropriate self-perceived behaviors during and at the end of the game. The study population was made up of 698 students from fifth and sixth grade in the Autonomous Region of Castilla–La Mancha (Spain). Data were collected through a questionnaire (scale) on the social skills of primary school students linked to the adequate skills when losing, the adequate skills when winning, and (...) the adequate skills during the game. Study results revealed that analyzed behaviors vary, depending on the moment of the game, being it more frequently during the development of the game than when losing or winning. (shrink)

Euthanasia and the duty to die have both been thoroughly discussed in the field of bioethics as morally justifiable practices within medical healthcare contexts. The existence of a narrow connection between both could also be established, for people having a duty to die should be allowed to actively hasten their death by the active means offered by euthanasia. Choosing the right time to end one’s own life is a decisive factor to retain autonomy at the end of our lives. However, (...) there is no definitive consensus on why physicians should be the ones performing the medical procedure to end a person’s life. The moral problems arising from such assertion are not to be taken lightly, for medical tradition has long regarded the duty not to kill, not to actively end a patient’s life, as the core moral obligation that gives meaning to the medical profession. Our concern is to question the moral justifiability of the arguments offered by physicians not to actively help patients die. (shrink)

John Rawls shows a deep influence of David Hume’s thought, mainly at his Theory of Justice, though also at the rest of his works. This influence is well-known in the field of political philosophy, much less in the field of moral philosophy. Rawls reads Hume’s thought with a sceptic and naturalistic key, attributing him what he calls a “nature fideism”. Besides this, attributes to Hume an ethical and political position linked with the classical utilitarianism. Nevertheless, his skeptical epistemology will move (...) away, paradoxically, to Hume from the utilitarian positions. Hume’s ethics and politics will finish, according to Rawls, showing a purely descriptive character and a lack of normative purposes. Hume does not have in the strict sense a theory of practical reason. This article examines and puts in question this interpretation of Hume proposed by John Rawls. The philosophy of Hume is not aporetically skeptical, articulates the moral roles of reason and the passions; and finally, is not only connected with utilitarianism; his defense of the role of utility frees to his theory of some of the main contradictions of classical utilitarianism. Besides this, the theory of the “judicious spectator” can be considered a form of a theory of practical rationality. (shrink)

En aras del universalismo y en contra del totalitarismo, la ética discursiva ha mostrado con Jürgen Habermas un déficit práctico al negar a la filosofía moral la posibilidad de reflexionar sobre las condiciones alienantes del diálogo desde un ethos concreto. Este artículo analiza el modo en que la teoría de la resonancia formulada por Hartmut Rosa permite revitalizar el debate sobre las condiciones que pueden minar las bases para el diálogo en las sociedades aceleradas sin apoyarse en el concepto de (...) ethos, sino en el de modo de relacionarse con el mundo [Modus der Weltbeziehung]. (shrink)

En este artículo expongo y analizo la propuesta berkeleyana del conocimiento nocional, que representa entre otras cosas el intento del irlandés por conocer a la mente o espíritu, esto es, a aquella cosa pensante y activa que por su propia actividad resulta irrepresentable como idea. Como el conocimiento nocional ya se menciona en los Comentarios Filosófi cos me remitiré a ellos para conocer los orígenes del mismo; sin embargo, como tal conocimiento aparece con mayor detalle en obras posteriores me serviré (...) sobre todo del Tratado para abordar la compleja doctrina nocional. // In this paper I expose and analyze the berkeleian proposal of notional knowledge. Among other things, this proposal represents Berkeley ́s attempt to know the mind or spirit, that is, the thinking and active thing that by its own activity results unrepresentable as idea. As such knowledge is already mentioned in the Philosophical Commentaries, I will refer to them in order to know the origins of that proposal. However, as notional knowledge appears in more detail in later works, I will make use especially of the Treatise to address the complex notional doctrine. (shrink)

Throughout the present text, an account of the main contributions of Luis Villoro Toranzo will be made as a tribute to three years after his death.

In Leibniz’s New Essays stands out, within many important topics, his doctrine of innate ideas, which supposes the division between sense knowledge and innate knowledge and implies the distinction between truths of reason and truths of fact. That doctrine is particularly relevant for Leibniz’s philosophy, but implicitly entails the epistemological difference between belief, on one hand, and certainty, on the other. In this paper I outline, according to my interpretation, how Leibniz explains that humans can have certainty about innate ideas. (...) This topic is important because if Leibniz demonstrates the possibility of having certainty of those ideas, then, it is feasible to believe in its existence. However, if his explanation is unsatisfactory his metaphysical doctrine would be seriously weakened and, at the same time, both skepticism and Locke’s empiricist doctrine would be reinforced. (shrink)

For the sake of universalism and against totalitarianism, discursive ethics has shown with Jürgen Habermas a practical deficit by denying moral philosophy the possibility of reflecting on the alienating conditions for dialogue through a specific ethos. This article examines how Hartmut Rosa's theory of resonance can revitalise the debate on the conditions that can undermine the basis for dialogue in accelerated societies, based not on the concept of ethos, but on the concept of mode of world-relationship [Modus der Weltbeziehung].

Readers and historians have often misunderstood Berkeley's philosophy by believing that he denies the existence of the external world. From which they conclude that his philosophy inevitably leads to solipsism. Faced with these readings, in this paper I discuss the relationship between ontology and the external world in Berkeley with the aim of clarifying some interpretative errors and showing three things: 1) that is a mistake to believe Berkeley’s philosophy eliminate the external world and lead to solipsism, 2) that his (...) own ontology is the key to understand the constitution of the external world, and 3) that God gives the ultimate meaning of that world. / Es habitual que algunos lectores confundan la postura de Berkeley al creer que niega la existencia del mundo externo y que su filosofía lleva inevitablemente al solipsismo. Frente a estas lecturas, analizo en este artículo el tema de la relación entre ontología y mundo externo en Berkeley, con el propósito de aclarar algunos desaciertos interpretativos sobre el asunto y mostrar con ello tres cosas: 1) que se trata de un error creer que su filosofía elimina el mundo externo y lleva al solipsismo, 2) que en la propia ontología está la clave para entender la constitución del mundo externo, y 3) que Dios le da el sentido último a ese mundo. (shrink)

La propuesta inmaterialista de Berkeley, elaborada definitivamente en sus Principles (1710), tiene como antecedente remoto los postulados del capadocio Gregorio de Nisa, quien en algunas de sus obras desarrolló argumentos, en relación con la materia, muy semejantes a los que planteó Berkeley casi catorce siglos después. El presente escrito tiene por objetivo mostrar que las concepciones de ambos pensadores tienen elementos en común, lo que permite sostener que el filósofo de Cesarea es un antecede lejano del inmaterialismo berkeleyano. // Berkeley's (...) immaterialism has as a remote antecedent in the postulates of the Cappadocian Gregory of Nyssa, who in some of his works developed arguments, concerning the matter, very similar to those that Berkeley presented almost fourteen centuries later. This paper aims to show that both philosophical conceptions have elements in common, which allows us to assert that the Cappadocian father is a distant precedent of Berkeley's immaterialism. (shrink)

Berkeley desarrolla su teoría de la visión en la obra de juventud Ensayo para una nueva teoría de la visión, que por lo general ha sido leída atendiendo sólo a sus aspectos científicos o perceptuales. En este artículo propongo una lectura distinta, que busca mostrar que el Ensayo no sólo atiende aspectos científicos sino, por el contrario, anticipa el inmaterialismo de obras posteriores. Esto lo hace porque Dios cumple un importante papel en él, lo cual se debe, entre otras cosas, (...) a que la teoría de la visión es desarrollada en función de Dios, pues de Él depende tanto la vista y los objetos visibles como el argumento del lenguaje visual. (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)

The article studies some of the most important political ideas present in the origins of the modern State, especially the notion of political sovereignty, which, borne and developed in the maiestas of the imperial roman law and in the averroistic interpretation of the aristotelian idea of the perfect community, is accepted and developed by Francisco de Vitoria in the De potestate civili. Vitoria characterizes sovereignty with the features of supremacy in the domestic activity of the State and independence with regard (...) to other States. (shrink)

This article proposes a teleological ethical approach for the analysis of the conflict between the right to the city and the right to tourism. Unlike the understanding of this conflict through a deontological lens, which is based on universal and unconditioned moral duties, a teleological perspective allows us to observe much more underlying and intricate problems that can arise in any cultural and socio-historical context of each tourist city. By taking the teleological model of the philosopher Alasdair MacIntyre as a (...) starting point, the article suggests the basis of a framework for an ethical understanding of the complexity of teleological conflicts that can appear in the pursuit of situated internal goods —sought cooperatively— and external goods —sought competitively— within and between social practices related to both rights. (shrink)

El documento expone los antecedentes sugeridos por Paul Ricoeur sobre lo que podría denominarse “la polémica epistemológica en ciencias sociales”, referidos a la formulación de un método legítimo para la investigación en dichas ciencias que responda a las particularidades propias de su objeto de estudio. En este sentido, se rastrea la cuestión en la tradición hermenéutica romántica, concretamente en el pensamiento de Wilhelm Dilthey, pasando por la teoría estructural de estudio del texto escrito y la formulación de una teoría de (...) la acción anglosajona, para finalmente terminar en la ricoeurtiana consideración hermenéutica de la acción significativa, que asume al texto como paradigma y propuesta de superación de los escollos en torno a la referida polémica. (shrink)

Centrando la atención inicialmente en el cuerpo humano, algunos estudiosos (biólogos y filósofos) han descubierto en el mismo una serie de rasgos físicos atípicos, inexplicables a la luz de la sola biología. Estos caracteres físicos proporcionan los datos necesarios de los que se han valido las doctrinas antropológicas aquí estudiadas para concluir (en un sentido filosófico, como es propio de su método) que el cuerpo humano es el correlato físico del alma de una criatura racional. La ilimitada apertura de la (...) razón humana a la realidad tiene su reflejo en la inadaptación morfológica del cuerpo humano, que aparece como un cuerpo extrañamente abierto, es decir, carente de especialización (aunque, por ello mismo, más vulnerable físicamente), desvinculado del ambiente físico y libre de las ataduras que su hábitat impone a la morfología de cualquier animal. Asimismo, la apertura de la voluntad (fundamento profundo de la libertad), encuentra análoga correspondencia en la indeterminación física de la conducta humana. Ésta, desasistida o liberada –dependiendo de la perspectiva que se adopte– del instinto animal, se encuentra en la perentoria necesidad de conducir por sí misma, bajo la guía de la razón, todas las acciones de la vida humana. En sustancia, este libro presenta el paradójico e interesante resultado de unas investigaciones interdisciplinares de ciencia y filosofía, que, insistiendo en el estudio de los aspectos físicos del ser humano, han sacado a la luz valiosas observaciones sobre su espíritu, sin el cual la criatura humana, dotada de un cuerpo de una anómala indigencia biológica, no habría logrado sobrevivir. (shrink)

The spirit of the Second Vatican Council can be expressed in three terms that summarize its tremendous effort: faithful, pastoral and modern. In this spirit, the Church sought to deal with doctrinal questions in a new way, preferring mercy to severity. In agreement with this spirit of the Council, Paul VI transformed the Congregation of the Holy Office into the Congregation for the Doctrine of Faith and suppressed the Index of prohibited books. The inclusion of many modern philosophers shows that (...) the relation between modern philosophical thought and Catholic theology has been difficult, most likely due to the principle of immanence at the heart of modern thought. The article, then, analyzes and evaluates the metaphysical, gnoseological and ethical themes that stem from the assumption of the principle of immanence in some modern philosophers. However, the suppression of the Index shows that the essential continuity, faithfulness to the faith, is able to be accompanied by the accidental reform, as pastoral requirement and modernization. (shrink)

Discussion about one of my papers on Berkeley and reply to Téllez.

Con su teoría crítica de la resonancia, Hartmut Rosa ha propuesto las bases de un modelo para evaluar normativamente y afrontar en la práctica las consecuencias de la aceleración social y su inherente tendencia al crecimiento y la innovación. Dicho modelo ha supuesto una bocanada de aire fresco en la Teoría Crítica para reflexionar sobre una dinámica que atraviesa la práctica totalidad de las actividades sociales. No obstante, también ha sido asociado a determinadas características que podrían hacerlo merecedor de dos (...) calificativos siempre reprobados por la Teoría Crítica: el paternalismo y el totalitarismo. Con el fin de contribuir a los debates suscitados por el trabajo de Rosa, la pretensión de este artículo es mostrar el modo en que su planteamiento pretende sortear esas acusaciones al apoyarse especialmente en el concepto de Weltbeziehung [relaciones con el mundo]. (shrink)