: En el trabajo se busca constatar y analizar los fundamentos de la simbiosis armoniosa que se da entre lo poético y lo filosófico en el pensamiento de José Martí. Tal imbricación la encontramos no sólo en él. Ha llegado a ser bastante frecuente en un contexto como el latinoamericano. Pero, tal vez sea en Martí en quien esa fusión se acrisola de manera más brillante. Nunca se preocupó demasiado por el contenido filosófico de su poesía ni por la (...) forma poética con que vertió sus pensamientos más profundos y de mayor alcance. O, dicho de manera más exacta, sí se preocupó, y mucho, porque lo uno y lo otro nunca estuviera ausente. Y por esa misma razón fue siempre más que poeta y más que filósofo, fue escritor y pensador, o como prefirieron llamarlo sus contemporáneos, fue maestro, en cualquier caso, universal, con todas las posibles acepciones que a este último término pueda otorgársele, excepto de aquella que asume la universalidad como el despego de lo propio y particular. Eso sí no lo encontraremos en Martí. En ningún momento olvidó, no importa el lugar donde se encontrara, que escribía y pensaba desde y para su colonizada Cuba y desde y para su también sufrida América. (shrink)

El ensayo busca fundamentar la vigencia del concepto martiano de Nuestra América y del proyecto de sociedad y de pensamiento que este entraña. Se realiza un análisis comparativo de la idea compartida por Hegel y Martí sobre la centralidad que pueden asumir ciertos pueblos en la Historia y el diferente papel que cada uno le asigna a América en el concierto universal de naciones. Se analiza la posibilidad de que sea por fin el XXI el siglo de Nuestra América, los (...) elementos que confirman el inicio de su realización y los retos y peligros que la consumación de esa posibilidad enfrenta. (shrink)

En este trabajo se busca constatar y analizar los fundamentos de la simbiosis armoniosa que se da entre lo poético y lo filosófico en el pensamiento de José Martí. Tal imbricación la encontramos no sólo en él. Ha llegado a ser bastante frecuente en un contexto como el latinoamericano. Pero, tal vez sea en Martí en quien esa fusión se acrisola de manera más brillante. Nunca se preocupó demasiado por el contenido filosófico de su poesía ni por la forma (...) poética con que vertió sus pensamientos más profundos y de mayor alcance. O, dicho de manera más exacta, sí se preocupó, y mucho, porque lo uno y lo otro nunca estuviera ausente. Y por esa misma razón fue siempre más que poeta y más que filósofo, fue escritor y pensador, o como prefirieron llamarlo sus contemporáneos, fue maestro, en cualquier caso, universal, con todas las posibles acepciones que a este último término pueda otorgársele, excepto de aquella que asume la universalidad como el despego de lo propio y particular. Eso sí no lo encontraremos en Martí. En ningún momento olvidó, no importa el lugar donde se encontrara, que escribía y pensaba desde y para su colonizada Cuba y desde y para su también sufrida América. (shrink)

Clinical delusions are widely characterized as being pathological beliefs in both the clinical literature and in common sense. Recently, a philosophical debate has emerged between defenders of the commonsense position (doxasticists) and their opponents, who have the burden of pointing toward alternative characterizations (anti-doxasticists). In this chapter, I argue that both doxasticism and anti- doxasticism fail to characterize the functional role of delusions while at the same time being unable to play a role in the explanation of these phenomena. I (...) also argue that though a more nuanced view of belief in which mental states are more or less belief-like instills a healthy skepticism towards the precision of folk-psychological concepts, such a stance fails to be of use in building a theory of delusion that will be able to bridge different levels of explanation, such as the phenomenology and neurobiology of delusion. Thus, I advocate moving past the question ‘Are delusions beliefs?’ and their description as propositional attitudes toward the description of the processes that generate delusion, with a view toward explaining, rather than explaining away, the personal-level aspects of the phenomenon that have been made inscrutable by investing in doxastic terminology. (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)

Se trata de una antología que recoge los más importantes pasajes del pensamiento sobre los valores de Risieri Frondizi (1910-1983), uno de los más importantes axiólogos de América Latina. Además de la selección de fragmentos que integra la antología, José Ramón Fabelo Corzo escribe el Prólogo (que busca ubicar a Frondizi en el contexto histórico del pensamiento axiológico latinoamericano) y el Epílogo (en el que se realiza una valoración crítica de las propuestas de este destacado pensador argentino.

This essay argues that we should find Crimmigration, which is the collapsing of immigration law with criminal law, morally problematic for three reasons. First, it denies those who are facing criminal penalties important constitutional protections. Second, it doubly punishes those who have already served their criminal sentence with an added punishment that should be considered cruel and unusual (i.e., indefinite imprisonment or exile). Third, when the tactics aimed at protecting and serving local communities get usurped by the federal government for (...) immigration enforcement purposes, they often undermine these original aims or get used in ways that conflict with the U.S. Constitution. These concerns should prompt us therefore either to reject the government’s plenary power over immigration or require the federal government to be more consistent about maintaining the separation between criminal law and immigration law. (shrink)

Given the oncoming demographic changes—which are primarily driven by the growth in the Latinx community—the United States is predicted to become a minority-majority country by around 2050. This seems to suggest that electoral strategies that employ “dog-whistle” politics are destined for the dust-bin of history. Following the work of critical race theorists, such as Ian Haney-Lopez and Derrick Bell, I want to suggest that pronouncing the inevitable demise of dog-whistle politics is premature. This is because there are reasons to suspect (...) that certain segments of the Latinx community—much like the Southern and Eastern Europeans in the early part of 20th Century—might be co-opted into American whiteness. (shrink)

La confianza ciega ya no corre. Estamos en tiempos de crisis. La pérdida de confianza está generalizada, va desde lo privado a lo público. Pasa por las desconfianzas políticas, los organismos financieros y llega hasta nuestros líderes espirituales. La ruptura de la confianza, sobre todo ante situaciones de abuso, muchas veces parece definitiva, pero vivir en la total desconfianza es imposible. Conocido por haber denunciado públicamente los abusos de un poderoso sacerdote chileno, el filósofo José Andrés Murillo ha creado (...) el concepto de confianza lúcida, que limita con la desconfianza por un lado y con la confianza ciega por el otro. La confianza lúcida es el centro de este libro que surge en días marcados por el rechazo a los abusos de poder, la desconfianza, el miedo y la obsesión por la seguridad. Una declaración de principios según la cual ningún abuso tiene derecho a robar lo más preciado del ser humano: Confiar en otros y en uno mismo. (shrink)

I assess Tamar Gendler's (2007) account of self-deception according to which its characteristic state is not belief, but imaginative pretense. After giving an overview of the literature and presenting the conceptual puzzles engendered by the notion of self-deception, I introduce Gendler's account, which emerges as a rival to practically all extant accounts of self-deception. I object to it by first arguing that her argument for abandoning belief as the characteristic state of self-deception conflates the state of belief and the process (...) of belief-formation when interpreting David Velleman's (2000) thesis that belief is an essentially truth-directed attitude. I then call attention to the fact that Velleman's argument for the identity of motivational role between belief and imagining, on which Gendler's argument for self-deception as pretense depends, conflates two senses of 'motivational role'-a stronger but implausible sense and a weaker but explanatorily irrelevant sense. Finally, I introduce Neil Van Leeuwen's (2009) argument to the effect that belief is the practical ground of all non-belief cognitive attitudes in circumstances wherein the latter prompt action. I apply this framework to Gendler's account to ultimately show that imaginative pretense fails to explain the existence of voluntary actions which result from self-deception. (shrink)

In this article, I broadly sketch out the current philosophical debate over immigration and highlight some of its shortcomings. My contention is that the debate has been too focused on border enforcement and therefore has left untouched one of the more central issue of this debate: what to do with unauthorized immigrants who have already crossed the border and with the “push and pull” factors that have created this situation. After making this point, I turn to the work of Enrique (...) Dussel and argue that his philosophical approach offers some insights that can help overcome these shortcomings. In particular, Dussel’s commitment to a social critique and transformation that begins with the material grievances of the most excluded and oppressed in a community. Under this type of approach, the immigration debate would begin with the grievances of the victims of immigration polices and reform (i.e. unauthorized immigrants) instead of with concerns for how to better enforce borders. Lastly, I point out that this type of approach is consistent with the current Immigrant Rights Movement in the United States. (shrink)

Education is essential to life, and the epidemic affected everything. Parents want to get their kids the most important teaching. However, since COVID-19 has affected schools and other institutions, providing education has become the most significant issue. Online learning pedagogy uses technology to provide high-quality learning environments for student-centered learning. Further, this study explores the experiences and challenges faced by Filipino tertiary students regarding the lack of gadgets amidst online learning. Employing the Interpretative Phenomenological Analysis, the findings of this study (...) were: Some college students still have difficulty with online learning. Attending online classes is difficult, especially for students with limited resources. Smartphones, other gadgets, and internet connections play a significant role in online classrooms because they are the ones that students utilize while learning online, which is essential for successful participation in online higher education as well as for solving a variety of other difficulties in the new normal. Further, College students face similar health challenges. Having an online learning setup is not just about students' struggles with learning resources but also about their health issues. When our respondents used their smartphones for an extended period, they reported eye aches and blurred vision. They also said that some of their body parts, such as their legs and back, are aching, and feel pressured because they tend to overthink things in their surroundings, which causes them incredible difficulty in performing their best in attending online classes. Even though college students continue to suffer from a lack of learning resources during online sessions, they do their best to manage their needs and the scarcity of learning resources. Students have unique coping methods for dealing with difficulties in online classes. (shrink)

Although delusion is one of the central concepts of psychopathology, it stills eludes precise conceptualization. In this paper, I present certain basic issues concerning the classification and definition of delusion, as well as its ontological status. By examining these issues, I aim to shed light on the ambiguity of the clinical term ‘delusion’ and its extension, as well as provide clues as to why philosophers are increasingly joining the ranks of psychiatrists, psychologists, and neuroscientists in the effort to come to (...) a comprehensive understanding of delusion. (shrink)

In this paper I discuss the scientific respectability of delusion as a psychiatric category. First, I present the essentialist objection to the natural kindhood of psychiatric categories, as well as non-essentialism about natural kinds as a response to that objection. Second, I present a nuanced classification of kinds of kinds. Third, drawing on the claim that the attribution of delusion relies on a folk psychological underpinning, I present the mind-dependence objection to the natural kind status of delusion. Finally, I argue (...) that even if delusion as a generic kind stands little chance of being vindicated as a non-essentialist natural kind, we stand to gain from a natural kind methodology regarding subtypes of delusion for which there is evidence of genuine causal signatures and mechanisms. (shrink)

This article intends to establish a contact between two proscribed thinkers: Machiavelli and Marx. Although apart in time and in political vision, they offer the possibility of a reflection which is able to provide mutual fecundation. We want to show that Machiavelli’s pessimism and Marx’s optimism both derive from the diverse understanding of what provokes the fundamental division of society into two fundamental antagonistic groups. Whereas one treats it as a division of opposite desires, to the other it is determined (...) by the way in which the individuals define themselves as to the ownership of the means of production. Is it necessary to choice on of them, or is it possible to conceive a synthesis? -/- O artigo pretende estabelecer um contato entre dois pensadores malditos: Maquiavel e Marx. Embora distantes no tempo e na visão política, oferecem a possibilidade de uma reflexão capaz de fecundar-se mutuamente. Queremos mostrar que o pessimismo de Maquiavel e o otimismo de Marx derivam da diversa compreensão daquilo que provoca a divisão fundamental da sociedade em dois grupos antagônicos fundamentais. Enquanto para um se trata de uma divisão de desejos opostos, para outro é determinada pelo modo como os indivíduos se definem em relação à posse dos meios de produção. É preciso fazer uma escolha entre ambos, ou é possível pensar numa síntese? (shrink)

I offer a critical review of several different conceptions of the activity of foundational research, from the time of Gauss to the present. These are (1) the traditional image, guiding Gauss, Dedekind, Frege and others, that sees in the search for more adequate basic systems a logical excavation of a priori structures, (2) the program to find sound formal systems for so-called classical mathematics that can be proved consistent, usually associated with the name of Hilbert, and (3) the historicist alternative, (...) guiding Riemann, Poincaré, Weyl and others, that seeks to perfect available conceptual systems with the aim to avoid conceptual limitations and expand the range of theoretical options. I shall contend that, at times, assumptions about the foundational enterprise emerge from certain dogmas that are frequently inherited from previous, outdated images. To round the discussion, I mention some traits of an alternative program that investigates the epistemology of mathematical knowledge. (shrink)

We are presently confronted with an impressive growth of the religious phenomenon. This can be observed not only related to both the outbreak of new religions and the increasing attendance to worship services, but also for the presence of the religious language in the political discourse. We can see nowadays a political use of religion and a religious use of politics. When we approach the religions in a large scale perspective is possible to verify that in all of them both (...) aspects live together, and they are contradictory and excludent only in appearance. This evidence brings some particular questions: there would be more political and bellicose religions than others? Or maybe the contentious nature of religions rises when they become ideologies, in the same way ideologies impose themselves politically when they act like religion? We will let ourselves be guided by this hypothesis in order to explore the ambiguous relation between politics and religion. It was precisely after the death of the ideologies that religions of any creed reappeared strongly in the scenario. We will take as references to this theoretical task two thinkers in particular: Marsilius of Padua and Machiavelli. They both will guide us to think respectively the religious use of politics and the political use of religion. -/- Estamos confrontados na atualidade com um vertiginoso crescimento do fenômeno religioso. Isso pode ser observado não apenas pelo surgimento de novas religiões e o aumento da frequência aos cultos, mas também pela presença da linguagem religiosa no discurso político de tal modo que podemos falar num uso político da religião e um uso religioso da política. Quando abordamos as religiões na longa duração, percebemos que em todas elas coabitam estes dois aspectos, contraditórios e excludentes apenas na aparência. Esta constatação leva ao questionamento: existiriam religiões mais políticas, ou mais conquistadoras, do que outras? Ou então, talvez, a natureza belicosa das religiões emergiria a partir do momento em que elas se erigem em ideologias, da mesma forma como as ideologias se impõem politicamente quando agem à maneira de religiões? Neste trabalho nos orientaremos por esta hipótese para explorar a relação ambígua entre política e religião, pois foi precisamente após a morte das ideologias que as religiões, independente do credo, retornaram com toda a força. Para tanto, tomaremos como referência teórica dois pensadores, Marsílio de Pádua e Nicolau Maquiavel, para pensar, respectivamente, o uso religioso da política e o uso político da religião. (shrink)

Is an epistemological reduction strictly possible? Scientific methodology claims that a boundary separating the system from the “extra-system” can be defi ned. However, no system defi nes its own limits: rather, every system needs extra-systemic presuppositions that are defi ned from outside the system. In this article, we show how various areas of knowledge presuppose the presence of an extra-systemic reality that provides meaning: to know any system, knowledge of the “extra-system” is also necessary.

The aim of this paper is to sketch a theory of emotion. Our thesis is that emotional experience is a type of perceptual experience. Agents perceive emotionally the world whose objects and situations present to them as being relevant to their well-being and they do it by means of practical relations towards their environment. Our proposal attempts to avoid, in this way, the problem of some classical theories of emotions such as James’s theory of emotions as feelings and cognitivist theories (...) of emotions (Deigh 2004). Moreover, contrary to what we call priopioceptive theories of emotions (Damasio1994, Prinz 2004), our theory is an ecological approach, according to which the world belongs to the conditions of individuation of emotional episodes. (shrink)

Cambios estructurales en el modelo económico apuntan a revalorizar el papel del trabajo en Cuba, indican expertos en mesa redonda convocada por BOHEMIA. Apremia descentralizar gestiones administrativas y que cada individuo sea responsable y participante, coinciden. Las motivaciones efectivas han de convertir al trabajo en primera necesidad y, junto a la educación de la familia, borrar la cultura del "rebusque". Formar en los valores del trabajo debe encontrar sustento en la realidad y sus ejemplos.

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)

Partimos do estudo na noção de homem presente no pensamento de Maquiavel para estabelecer a idéia de Estado e sua relação com a ética. Existe, quanto a esta questão, uma vasta polêmica na tradição interpretativa e que podemos reduzir a duas perspectivas fundamentais. Primeira: Maquiavel compreende a natureza humana como corrompida de forma definitiva, o que transforma o Estado em instrumento puramente coator da malevolência humana. Nesta ótica, não há espaço para pensar em finalidades éticas do Estado. Segunda: mesmo partindo (...) da idéia de que há no homem uma inclinação à maldade, não considera isso algo irreversível. Destaca a importância da educação como instrumento de formação humana e de cultivo de valores morais. O trabalho mostra que o Estado maquiaveliano se fundamenta na natureza humana e tem por objetivo possibilitar o agir ético do homem. (shrink)

This article aims to review the standard objections to dualism and to argue that will either fail to convince someone committed to dualism or are flawed on independent grounds. I begin by presenting the taxonomy of metaphysical positions on concrete particulars as they relate to the dispute between materialists and dualists, and in particular substance dualism is defined. In the first section, several kinds of substance dualism are distinguished and the relevant varieties of this kind of dualism are selected. The (...) remaining sections are analyses of the standard objections to substance dualism : It is uninformative, has troubles accounting for soul individuation, causal pairing and interaction, violates laws of physics, is made implausible by the development of neuroscience and it postulates entities beyond necessity. I conclude that none of these objections is successful. (shrink)

This Article shows how three modern English thinkers — Hobbes, Locke and Bentham — construe the law as an intersection of secular eternity on the one one hand and transience in modernity on the other, allowing for immovability and movement at the same time, combining stability with change. It details how these theorists, who undoubtedly have earned themselves places of honor in the canon of modern political thought, tried to solve the problem of self-grounding in three different and yet paradigmatically (...) modern ways, each of them intertwining law and time in a different fashion, and each of them connecting both law and temporality to happiness. Thus this Article shows not only that these three British thinkers claim in one way or another that while natural desires may provide pleasure, only the law can bring happiness, but also emphasizes that, in their view, the transformation of the former into the latter entails a transformation of temporal consciousness. Thereby this Article foregrounds two elements that are crucial to an understanding of how seventeenth and eighteenth century British thinkers envisaged the transformation of pleasure into happiness by means of the law: first, the notion that the law creates or reinforces duration in social life, and second, the idea that the law can harness the immediacy of desires by assuring the legal protection of enduring pleasures, which lead to happiness. (shrink)

The traditional conception of self-deception takes it for an intrapersonal form of interpersonal deception. However, since the same subject is at the same time deceiver and deceived, this means attributing the agent a pair of contradictory beliefs. In the course of defending a deflationary conception of self-deception, Mele [1997] has challenged traditionalists to present convincing evidence that there are cases of self-deception in which what he calls the dual belief-requirement is satisfied. Levy [2009] has responded to this challenge affirming that (...) there is at least one real cases of self-deception that meets this requirement, namely, that of anosognosia. In this family of conditions, the patient apparently believes that there is nothing wrong with her while, at the same time, providing behavioral cues that indicate that the patient is somehow aware of his disease. If Levy is right, then traditionalism about self-deception could be vindicated, after having been widely abandoned due to its need to postulate exotic mental processes in order to make sense of the attribution of contradictory beliefs. In this paper, I assess whether Levy’s response to Mele’s challenge is successful by analyzing his interpretation of the empirical evidence to which he appeals. Finally, I attack the cogency of the underlying commitments about the nature of folk psychology to which one is required to defer in order to draw from conflicting evidence the attribution of contradictory beliefs. (shrink)

Clinical delusions have traditionally been characterized as beliefs in psychiatry. However, philosophers have recently engaged with the empirical literature and produced a number of objections to the so-called doxastic status of delusion, stemming mainly from the mismatch between the functional role of delusions and that expected of beliefs. In response to this, an appeal to dispositionalism about the nature of belief has been proposed to vindicate the doxastic status of delusion. In this paper, I first present the objections to attributing (...) beliefs to delusional patients and the application of dispositionalism in the attempt to vindicate doxasticism. I then assess this application and some responses to the objections to the doxastic characterization. Finally, I offer some conclusions about the limits of folk-psychological concepts in the characterization and explanation of complex psychological phenomena such as delusions. (shrink)

Machiavelli is commonly known by a political theory associated to his name: "machiavellism". The initial effort of the article is to take apart Machiavellian thought from such a conception. After this it tries a detailed analysis of all occurrences of the term "education", which amounts to eleven times in his work. The hypothesis by which our reflexion is guided is that education is conceived by Machiavelli as a force addressed to control the desire's as well as the nature's inherent movement (...) disorder, preventing the deleterious effects of the first on the political life. Due to education the human being is able to know the "nature of things", i.e., to know what things "always were", and, through such knowledge, to anticipate to the "course of the things ordered by the heaven". Finally, we will try to demonstrate that for Machiavelli education provides the adaptation of the individuals behaviour in such a way that it is possible to redirect the course of things for a coherent order in regard to the collective good.Maquiavel é popularmente conhecido por uma teoria política associada ao seu nome: "maquiavelismo". O artigo realiza um esforço inicial para afastar o pensamento maquiaveliano de semelhante concepção. Em seguida, faz uma análise detalhada de todas as ocorrências do termo "educação", num total de onze, na sua obra. A hipótese que orienta nossa reflexão é de que a educação é pensada por Maquiavel como uma força destinada a controlar a desordem inerente ao movimento tanto do desejo quanto da natureza impedindo os efeitos deletérios daquele sobre a vida política. Graças à educação, o homem é capaz de conhecer a "natureza das coisas", isto é, saber o que as coisas são "desde sempre" e, desta maneira, antecipar-se ao "curso das coisas ordenado pelos céus". Por fim, procuramos mostrar que, para Maquiavel, a educação possibilita moldar o comportamento dos indivíduos de tal modo que é possível redirecionar o curso das coisas para uma ordem coerente com o bem coletivo. (shrink)

Examino a controvérsia sobre como melhor definir o delírio—um sintoma central de patologias como a esquizofrenia e a demência—e apresentarei algumas das principais dificuldades envolvidas em sua caracterização como crenças. A partir disso, tiro conclusões sobre os limites do vocabulário mentalista da dita psicologia do senso comum e sobre a forma como delírios e outros fenômenos elusivos devem ser propriamente caracterizados pela psiquiatria para que uma explicação integrativa destes seja alcançada.

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)

The essay analyses the originality of Machiavelli's reflection about the conflict under the Prince's government, in order to point out concordances and differences with the role - more extensively studied - of conflict within a republic. The questions analysed are, first of ali, the Prince's necessity of foreseeing the institutional structures for the regulation of conflict; then, the issue of alliances for the Prince who, having taken the power with the support of the great or of the people, needs popular (...) support to maintain it; finally, the nature of the popular desire of not being oppressed, and particularly the fact that it is not only a negative desire, but rather contains an active tension to defend liberty. -/- . (shrink)

The article examines Wittgenstein’s thought on the language of pain in first and third person. Relevant grammatical differences, according to the typical analytical method of this philosopher, are highlighted not only in relation to the two perspectives, but also regarding the use of cognitive verbs such as ‘feeling’ and ‘knowing’. The exam of many texts suggests some issues concerning the relationship between personal experiences, empathic grasping of other’s feelings and their conceptual translation. A brief comparison with some Thomas Aquinas’ texts (...) complements the proposal of the existence of non intentional knowledge. (shrink)

Education moves in the space of distance between those who are coming into the world and the world that they arrive. Since Modern Age, this distance formed by the opposing subject and object, has tended to be an impassable abyss. In this way, the world unfolds in two: the world whose image under investigation in the field of Education is the blackboard, and the world of everyday life. In front of the blackboard the student is installed, constituted as a subject, (...) which should curtail the reality until it fits with the security and accuracy of mathematical world-object-blackboard. The world of ordinary life is there and education does not know what to deal with it, and have it for non-existent. The reality held by non-existent prevents people’s existential integration. But there’s another kind of Educations that integrates and includes subjective and objective world and needs the courage to accept and even demand the new perspectives of those who are coming to build a more complete and always risky world. (shrink)

The fully understanding of the Machiavellian concept of the State depends on the determination of the idea of political equality. Political equality must be conceived, in its turn, as domination equality and absence of privilege/precedence; in other words, absence of subordination. Taking into account a definition such as that, the Machiavellian model of the State could only be the Republic. So, this paper argues G. Pancera`s view, proposed in his book “Maquiavel entre Repúblicas”, that such model of the State was (...) more explicitly formulated in Machiavelli`s Discursus. This interpretation will be questioned, pointing out the existence of textual elements in the Discursus which allow us to think that a Principate or a Monarchy could also be among Machiavelli’s purpose to the reform of the Florence State examined in the Discursus. -/- Para captar a concepção maquiaveliana de Estado é necessário determinar a ideia de igualdade política. Esta deve ser entendida como igualdade de comando e ausência de privilégio/precedência, ou seja, ausência de subordinação. Considerando esta definição, o modelo de Estado maquiaveliano só pode ser a república. O artigo discute a partir da obra de G. Pancera “Maquiavel entre repúblicas” a questão, levantada por Pancera, de que seria no Discursus de Maquiavel que semelhante modelo de Estado estaria formulado de modo mais explícito. Problematizaremos esta interpretação apontando para a existência de elementos textuais da obra citada que autorizam pensar que igualmente um principado ou monarquia poderiam estar na intenção de Maquiavel na reforma do Estado de Florença examinada no Discursus. (shrink)

The epistemic status of Natural Selection has intrigued to biologists and philosophers since the very beginning of the theory to our present times. One prominent contemporary example is Elliott Sober, who claims that Natural Selection, and some other theories in biology, and maybe in economics, are peculiar in including explanatory models/conditionals that are a priori in a sense in which explanatory models/conditionals in Classical Mechanics and most other standard theories are not. In this paper, by analyzing what we take to (...) be the four possible interpretations of Sober’s claim, we argue that, terminological preferences aside, the possible senses in which explanatory models in Natural Selection can qualify, or include elements that can qualify, as a priori, also apply to Classical Mechanics and other standard, highly unified theories. (shrink)

In this paper, I argue that a special kind of hermeneutical injustice occurs when someone is not permitted to interpret their experiences in a meaning-making way. I suggest that this occurs in certain cases where the possibility that the patient has a genuine religious experience is excluded by a medical diagnosis. In such cases, it is not that an experience is incomprehensible because of the absence of a valid interpretation. Instead, one perspective is not only dominant but exclusive, so the (...) ensuing power imbalance is absolute. I begin by introducing the notion of hermeneutical injustice and subsequent refinements that have been instrumental in applying it to psychiatry. Then I show how even though voice-hearers are liable to be victims of such injustices, the literature has neglected the specific harm done to someone whose interpretation of their own experience is obliterated because of the dominance of exclusive medical views. To illustrate this, I point to a case that evinces the harms perpetrated toward patients diagnosed with psychotic symptoms with religious content and argue that depriving persons of meaning-making interpretations of their own experiences constitutes a profound and willful form of hermeneutical injustice. I then gesture toward studies on the religious reframing of anomalous experiences through contact with a normalizing framework. Finally, I pry from a successful case a general directive toward the virtue of hermeneutical justice through the attitudes of respect to first-person authority and the hermeneutical flexibility it embodies. (shrink)

Since at least the second half of the 19th century, the U.S. federal government has enjoyed “plenary power” over its immigration policy. Plenary power allows the federal government to regulate immigration free of judicial review and thereby, with regard to immigration cases, minimize the Constitutional protections afforded to non-citizens. The justification for granting the U.S federal government such broad powers comes from a certain understanding of sovereignty; one where limiting sovereign authority in cases like immigration could potentially undermine its legitimacy (...) and thereby lead to something like a Hobbesian “state of nature.” One of the potential downsides of allowing the federal government to have such broad powers, however, is the potential to place non-citizens in a situation analogous to what Giorgio Agamben has called the “state of exception.” This situation appears to leave us with the following dichotomy: without something like the plenary power doctrine a political community will end up with a state of nature, but with something like the plenary power doctrine they end up with a state of exception. This essay offers a two-part response to this dilemma. First, it argues that the plenary power doctrine goes against the spirit of the U.S. Constitution, specifically the Fourteenth Amendment. Non-citizens, even undocumented immigrants, are entitled to more Constitutional protections than they currently enjoy. Second, since extending these protections is more consistent with the spirit of the Constitution, I argue that curtailing the federal government’s power over matters of immigration does not undermine its sovereignty, but promotes it. In short, with regard to immigration, it is a false but seductive dichotomy that constitutional democracies must choose between a state of nature and a state of exception. (shrink)

En este documento se discuten las recientes tendencias de la epistemología (entendida como teoría de la ciencia y de la investigación), desde un punto de vista explicativo que las considera como variaciones observacionales que aparecen en un cierto lapso, pero que son generadas por marcos subyacentes de carácter ahistórico y preteórico, llamados “enfoques epistemológicos”, de modo isomórfico a las conocidas diferencias entre estructuras “superficial” y “profunda” o entre “type” y “token”, etc. Dentro de esta presuposición hipotética, alejada de una descripción (...) meramente narrativa o histórica, y dentro de algunos otros criterios, en la primera parte se caracteriza una referencia esencial, el período entre 1920 y 1990, como clave para entender las variaciones y tendencias en los últimos 16 años de desarrollo de la epistemología. En la segunda parte se discuten y explican esas tendencias recientes. En la última sección se hace énfasis en una visión más general y profunda que tiene que ver con la aplicabilidad de la epistemología a la práctica cotidiana de la investigación. (shrink)

Con el movimiento de la Ilustración, Kant llamaba a hacer uso público de una razón mayor de edad para desmontar el pensamiento dogmático de los tutores y abrirse a formas de argumentación libres y emancipadoras. Por otro lado, es sabido cómo el romanticismo surge como reacción frente al pensamiento ilustrado. El espíritu de la época busca refugio en el sentimiento después de la pérdida del contenido absoluto. Esta nueva figura -el sentimiento- va a ser a los ojos de Hegel la (...) conclusión lógica a que ha conducido la Ilustración. Aquí va a residir el motivo fundamental del enfrentamiento entre la Ilustración y el Romanticismo, donde las figuras de Kant y Schleiermacher se encuentran o quizás se separan en cuanto al ámbito que debe corresponder a la filosofía, a la religión y si hay un punto de encuentro en las dos. (shrink)

El texto aborda el problema de lo irracional en el pensamiento del filósofo estadounidense Donald Davidson. En consecuencia, representa un estudio de la evolución del conjunto de los artículos académicos publicados por Davidson. Los artículos publicados por Davidson, permiten organizar la evolución de su preocupación por el problema de la racionalidad-irracionalidad. Así, el problema de la racionalidad-irracionalidad encontrará recurrentemente un lugar en el marco más amplio del desarrollo de la obra filosófica de Donald Davison en torno a metafísica, lenguajes, verdad (...) e historia. (shrink)

In debating the ethics of immigration, philosophers have focused much of their attention on determining whether a political community ought to have the discretionary right to control immigration. They have not, however, given the same amount of consideration to determining whether there are any ethical limits on how a political community enforces its immigration policy. This article, therefore, offers a different approach to immigration justice. It presents a case against legitimate states having discretionary control over immigration by showing both how (...) ethical limits on enforcement circumscribe the options legitimate states have in determining their immigration policy and how all immigrants (including undocumented immigrants) are entitled to certain protections against a state’s enforcement apparatus. (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.

This chapter connects the phenomenon of double bookkeeping to two critical debates in the philosophy of delusion: one from the analytic tradition and one from the phenomenological tradition. First, I will show how the failure of action guidance on the part of some delusions suggests an argument to the standard view that delusions are beliefs (doxasticism about delusion) and how its proponents have countered it by ascribing behavioral inertia to avolition, emotional disturbances, or a failure of the surrounding environment in (...) supporting the agent’s motivation to act. Second, I will show how the mismatch between the experience of double bookkeeping and that of having the usual propositional attitudes of folk psychology suggests another, more recalcitrant argument not only against doxasticism but against the very attempt to fit delusion into folk psychology. Third, I will show how phenomenologically inspired theories of delusion, such as the multiple realities hypothesis, bypass the debates above and focus on describing and understanding the disturbances in the structure of experience undergone by patients. I conclude that the philosophical discussions ensuing from an appreciation of double bookkeeping show some of the limitations of the analytic philosophical approach to delusion. (shrink)

This paper aims to point out that Machiavelli’s contribution can go beyond from merely an articulation between individual freedom and civic participation, as viewed by Skinner. It can be showed that Machiavelli’s most fruitful contribution is in his conception of conflict as a ineradicable dimension of politics, which is an aspect neglected by Skinner when he reduced it to a form among others of cultivation of civic virtue. Drawing upon reflections developed in the last decades by Chantal Mouffe, this paper (...) analyzes some unfoldings of that Machiavelli’s original intuition. Machiavelli’s works can be thought through the analytical categories elaborated by Chantal and thus contribute to a new modern politic conception of democracy. -/- O objetivo deste artigo é apontar que a contribuição de Maquiavel pode ir além daquela já entrevista por Skinner, de uma articulação entre liberdade individual e participação cívica. Nosso propósito é mostrar que a contribuição mais fecunda de Maquiavel está na sua concepção do conflito como uma dimensão inerradicável, aspecto negligenciado por Skinner ao reduzi-lo a uma forma entre outras de cultivo da virtude cívica. Vamos analisar alguns desdobramentos desta intuição original valendo-nos das reflexões desenvolvidas nas últimas décadas por Chantal Mouffe. Procuraremos mostrar como a obra de Maquiavel poderia ser pensada a partir das categorias analíticas elaboradas por Chantal e contribuir para uma nova concepção política de democracia na contemporaneidade. (shrink)