Una imagen muy generalizada a la hora de entender el software de computador es la que lo representa como una “caja negra”: no importa realmente saber qué partes lo componen internamente, sino qué resultados se obtienen de él según ciertos valores de entrada. Al hacer esto, muchos problemas filosóficos son ocultados, negados o simplemente mal entendidos. Este artículo discute tres unidades de análisis del software de computador, esto es, las especificaciones, los algoritmos y los procesos computacionales. El objetivo central es (...) entender las prácticas cientficas e ingenieriles detrás de cada unidad de software, así como analizar su metodología, ontología y epistemología. (shrink)

La pregunta por el modo de orientar la vida se revela como una de las más serias y apremiantes. Tanto en su acepción sacra, que remite a una llamada trascendente, como en su concepción laica, que vincula el sentimiento de felicidad con la propia realización personal, la palabra vocación quiere indicar el modo adecuado que sigue el sujeto para desempeñarse con éxito en la vida. Quizá por ello, cuando se habla de vocación resuenan aquellos elementos que componen la identidad del (...) ser humano: corporeidad y espiritualidad, intimidad y relacionalidad, inteligencia y sensibilidad, conciencia y libertad, biografía personal e historia colectiva. El desencanto causado por la «liquidez» axioló­gica, la demagogia política, el pragmatis­mo económico, la incertidumbre eco­lógica, el narcisismo digital y la uniformidad cultural en los que parece haberse instalado la antropología del trashombre, urge a elaborar un nuevo modelo de orientación vocacional que enseñe a vivir desde la «autotrascendencia» y la «ultimidad personal», o sea, desde la alteridad, la relación, la libertad y el don. Puesto que, sin vocación, el ser personal se condena a tratarse y ser tratado con indiferencia. (shrink)

Christian existence is permanently faced with the challenge of streng- thening the affective link between the experience of Faith and the truth of Faith. This paper tries to face this challenge through a dialogue between that peculiar human cognitive force that is empathy, and the verification that this is precisely the epistemological focus in which Gospel hermeneutics updates the meaning and salvific transcendence of the Person of Christ (dead and risen) for the witness of any time who meets Him.

This study investigates the debt owed by contemporary theological anthropology to the philosophical anthropology of the first half of the twentieth century (considered in its interest in interpersonal character of human identity). It should be recognized that there was a fairly complex relationship between them: sometimes anthropology ended up in some way forgetting theology, sometimes theology was sustained by anthropology and, often, invited to self-criticism. Analyzing «pneumatological» anthropology (and its Christological roots) elaborated by Ferdinand Ebner (1882- 1931) helps theological anthropology (...) not to forget that its method of investigation has to clarify both sides of the analogy between God and man in order to fully integrate the «expressive» meaning of both logics: theo-logic and anthropo-logic. (shrink)

José Blanco White (1775-1841) not only is an active witness of a crucial period in the political life of the Hispanic world on both sides of the Atlantic, but he is also one of the most recognized thinkers and writers of his time. His legacy includes a valuable poetic work. These pages are interested in the theological spirit of one of his most critically admired English sonnets, Night and Death. However, in order to know that own faithful way in which (...) the author expresses in his poem the human questioning for hope in the face of the experience of darkness and death, it is necessary to first penetrate, even if only in a synthetic way, in his understanding and experiencing of the relationship between religion and church, instinct of reason and truth of faith. This leads us to better meet with the background that encourages the poetic expression of his sensitivity towards the beauty of the world and the way in which man can discover in it the call of divine transcendence. (shrink)

Si se identifica libertad con voluntad, se corre el riesgo de tomar a la primera como el único aspecto en que la voluntad se desenvuelve, es decir, considerar el querer como mera actualización de la libertad. Pero la libertad no es más que un aspecto parcial de la voluntad, un aspecto cualitativo del querer, pues el dinamismo de la voluntad procede de su naturaleza y no del hecho de la libertad del acto del querer. La relación entre la inteligencia y (...) la voluntad es lo que caracteriza al acto específicamente humano. Por ello, se impone el análisis de la reciprocidad de influencia de las dos facultades espirituales en su propia unidad viva y funcional, pues si bien el libre albedrío se identifica con el momento de la elección, la libertad recorre todo el acto humano. Puesto que la voluntad tiende naturalmente a lo que supone perfeccionamiento del hombre, la libertad debe fomentar en el caso concreto esa orientación natural de la voluntad, es decir, elevarla a la práctica en la realidad concreta. Que la libertad disponga de la posibilidad de obrar en contra o al margen de ella, es decir, de romper de alguna forma la orientación natural de la voluntad, violentándola y torciéndola, es un defecto y también una forma de esclavitud, pues el hombre cuando obra el mal peca actúa al margen de la razón, conduciéndose como si fuese movido por otro distinto de él mismo. La posibilidad de apartarse del bien no pertenece a la esencia y a la perfección de la libertad, pues ésta consiste en obrar según la razón, impulso propio de acuerdo con su naturaleza. Los dos planos o motivaciones determinantes en que se articula la voluntad, como son el querer natural y necesario y, además, el querer deliberado y libre, son imprescindibles para dar un enfoque correcto al problema de la libertad: pues lo importante es apreciar en la acción libre la parte que se debe a la naturaleza de la voluntad, dándose la libertad únicamente como posibilidad de poner por obra un acto volitivo de acuerdo o no con la orientación natural de aquélla. El interés de esta indagación se centra especialmente en la voluntad deliberada o amor electivo del Bien. Podrá comprobarse la armonía constitutiva que reina entre la intención del fin y la elección de los medios, tema central cuando se estudia la psicología y la filosofía moral de Santo Tomás de Aquino. Las siguientes páginas se deciden a favor de la distinción entre intención del fin -intentio finis- y elección de los medios -electio mediorum-, haciendo partícipe a la voluntad deliberada del último fin en concreto, es decir, de Dios, a través de la intención, salvando así el poder de autodeterminación de la voluntad hacia el fin último en concreto, con lo que se abren las puertas a la conducta moral del hombre. Santo Tomás enfoca el problema de la libertad sin excluir ninguno de los tres planos en los que se articula, como son el plano ontológico, el plano psicológico y el plano moral, ya que el hombre tiene el deber de realizar en cada momento el máximo de su libertad en orden al perfeccionamiento de su ser, en una costosa labor de autocreación y no de caprichosa elección. Así, pues, el mayor ejercicio de libertad humana está en decidirse por su último fin en concreto, es decir, por Dios, a través de una adecuada elección de medios y de una recta intención, pues el hombre, en tanto que criatura, procede de Dios, y en tanto que hombre, tiene su fin último en la glorificación de Dios, en un doble ritmo de procesión y de retorno, poniéndose así de manifiesto el carácter religioso de la moral. Es por ello que el problema de la libertad es, en último término, un problema metafísico, que consiste en el movimiento natural y deliberado de la persona humana hacia su plenitud. (shrink)

El presente trabajo analiza el concepto de ciudadanía y algunas de sus implicaciones en el marco de las democracias occidentales actuales. Partiendo de la premisa de que ser ciudadano supone una determinada relación con un Estado, se revisan algunas de las fundamentaciones clásicas del concepto y se concluye que lo relevante es la variedad de derechos sustantivos que el Estado reconoce a sus sujetos políticos. La esencia de ser ciudadano se desvela revisando el repertorio de derechos a los que su (...) estatuto jurídico permite acceder. Se reflexiona desde ese punto de partida sobre el momento actual, advirtiendo que la pérdida de peso político de los Estados merma derechos ciudadanos y provoca la desafección hacia la política tradicional creando nuevas formas de participación política, cuyos riesgos y virtualidades son destacados. Finalmente, se señala la necesidad de generar estructuras de poder en las que los ciudadanos tengan la posibilidad de ejercer sus derechos políticos y cómo dicha pretensión está ligada al ideal del ciudadano cosmopolita y a instituciones internacionales que den cabida a la diversidad cultural. Se concluye apuntando el papel decisivo que juega la reflexión ética en el reconocimiento de valores mínimos que permitan alcanzar acuerdos que se traduzcan en derechos universalizables. (shrink)

El artículo explora algunos de los principales rasgos políticos de la época globalizada y defiende la necesidad de entidades políticas representativas que superen el marco del Estado nación. A continuación se pregunta bajo qué presupuestos ético-políticos podría defenderse un modelo político-jurídico global para un mundo axiológicamente diverso y qué concepciones políticas y valores podrían proponerse como referente normativo para una gobernanza global cuya meta habría de ser el ejercicio legítimo del poder. Teniendo en cuenta las dificultades de tal empresa, se (...) presentan posibles estrategias y razones que invitan a considerar que la posibilidad de un acuerdo global no es del todo implausible. (shrink)

Esta obra es la transcripción de una conferencia que Judith Butler (Ohio, 1956) impartió en Barcelona en abril de 2010, ampliada en la segunda parte del libro con una entrevista en profundidad. Ambos textos, dirigidos a un lector culto, no necesariamente especializado en filosofía política, giran en torno al papel que puede jugar la izquierda en la defensa de los más vulnerables habida cuenta de las diferentes formas de opresión, exclusión y violencia existentes.

El artículo trata de dar respuesta a tres cuestiones, que agrupan algunas de las objeciones que pueden plantearse a la democracia como sistema político: a) la incapacidad popular para el autogobierno, b) la corrupción y la formación de élites gobernantes yc) el peligro de tiranía de las mayorías. El desarrollo de estas objeciones es el hilo argumental alrededor del cual se desarrollan algunos de los retos pendientes y rasgos más propiamente distintivos de una democracia consolidada.

Este documento registra la entrevista al comunicador social Juan Manuel Rojas, gerente general de Creative Forward Films SAC (en el Perú), que ha realizado estudios orientados al tema audiovisual en la Universidad Inca Garcilaso de la Vega, la Universidad Católica Argentina y la Pontificia Universidad Católica del Perú. El propósito de esta conversación fue que se conociera de manera panorámica en qué consiste la formación de un comunicador y cómo esta es de utilidad para emprender un trabajo dirigido (...) a la práctica de lo audiovisual. Con las experiencias del entrevistado, se consigue construir una idea del universo cinematográfico en cuanto al desarrollo de los guiones y sus estructuras, el dominio especializado del lenguaje como herramienta fundamental y persuasiva para la publicidad, la crítica a las producciones de cine, los concursos que se promueven para respaldar la labor de los directores, etc. (shrink)

This chapter will explore the reception of Condillac in Argentina from the nineteenth century to the early twentieth century, focusing on two cases. First, the reception by nineteenth-century professors of idéologie (Juan Crisóstomo Lafinur, Juan Manuel Fernández de Agüero, Luis José de la Peña, and Diego Alcorta) that was mediated by the interpretations of Antoine Destutt de Tracy, Pierre Jean Cabanis, and Pierre Laromiguière. Second, the reception in the early twentieth century by José Ingenieros, whose narrative (...) was conditioned by his own political and philosophical agenda. In each case, we can identify different receptions that must be interpreted not only in light of the philosophical concerns of the authors who made them but also in light of the wider cultural and political context in which they emerged. In the first half of the nineteenth century, Condillac was received as a philosopher who integrated the new philosophical canon that would replace the Scholastic canon that had been imposed by the colonial regime. In the early twentieth century, Ingenieros inserted Condillac into a narrative that, starting with Bacon and Locke, culminated in positivism, a current that, in his view, offered the best framework to make Argentina shine in the concert of civilized nations. (shrink)

This article aims to develop a new account of scientific explanation for computer simulations. To this end, two questions are answered: what is the explanatory relation for computer simulations? And what kind of epistemic gain should be expected? For several reasons tailored to the benefits and needs of computer simulations, these questions are better answered within the unificationist model of scientific explanation. Unlike previous efforts in the literature, I submit that the explanatory relation is between the simulation model and the (...) results of the simulation. I also argue that our epistemic gain goes beyond the unificationist account, encompassing a practical dimension as well. (shrink)

This book addresses key conceptual issues relating to the modern scientific and engineering use of computer simulations. It analyses a broad set of questions, from the nature of computer simulations to their epistemological power, including the many scientific, social and ethics implications of using computer simulations. The book is written in an easily accessible narrative, one that weaves together philosophical questions and scientific technicalities. It will thus appeal equally to all academic scientists, engineers, and researchers in industry interested in questions (...) related to the general practice of computer simulations. (shrink)

Abstract This chapter is interested in the epistemology of algorithms. As I intend to approach the topic, this is an issue about epistemic justification. Current approaches to justification emphasize the transparency of algorithms, which entails elucidating their internal mechanisms –such as functions and variables– and demonstrating how (or that) these produce outputs. Thus, the mode of justification through transparency is contingent on what can be shown about the algorithm and, in this sense, is internal to the algorithm. In contrast, I (...) advocate for an externalist epistemology of algorithms that I term computational reliabilism (CR). While I have previously introduced and examined CR in the field of computer simulations ([42, 53, 4]), this chapter extends this reliabilist epistemology to encompass a broader spectrum of algorithms utilized in various scientific disciplines, with a particular emphasis on machine learning applications. At its core, CR posits that an algorithm’s output is justified if it is produced by a reliable algorithm. A reliable algorithm is one that has been specified, coded, used, and maintained utilizing reliability indicators. These reliability indicators stem from formal methods, algorithmic metrics, expert competencies, cultures of research, and other scientific endeavors. The primary aim of this chapter is to delineate the foundations of CR, explicate its operational mechanisms, and outline its potential as an externalist epistemology of algorithms. (shrink)

This study critically explores, in the light of Christian theology, the singular inter- pretation that François Laruelle (1937) makes of the figure of Christ and his relation- ship with human being. First, we approach the way in which Laruelle’s Christology challenges the abidance between the apostolic narrative and the believing compre- hension about the unity between the Mystery of God and the Event of Jesus Christ. According to Laruelle, Christ has not only raised human freedom beyond the essence and existence (...) of an absolute (and, therefore, the founding axioms of Philosophy that require a prior foundation of the founded); but Christ exhibits the absolute in his finite existence as fully actual. Second, even briefly, we will trace the theological-anthro- pological physiognomy of the Mystery of the Incarnation by means of an inquiry in its soteriological sense. In that sense, the first formal Christian theology is precious: the theology of the Fathers of the Church. So, we intend to point to the way in which Christian faith contributes to the clarification of the singular super-natural quality that defines human nature in its divine connaturality: possibility of always being more and better in the world. (shrink)

Self-control is deemed crucial for reasons-responsive agency and a key contributor to long-term wellbeing. But recent studies suggest that effortfully resisting one’s temptations does not contribute to long-term goal attainment, and can even be harmful. So how does self-control improve our lives? Finding an answer requires revising the role that overcoming temptation plays in self-control. This paper distinguishes two forms of self-control problems: temptation (the presence of a strong wayward motivation) and apathy (the lack of commitment-advancing motivation). This distinction makes (...) it possible to separate negative self-control (aimed at overcoming temptation) from positive self-control (aimed at overcoming lack of motivation). The paper argues that temptation should not play a central role in our conception of self-control, since overcoming temptation is neither necessary nor sufficient for successful self-control. (shrink)

We argue that there is no tension between Reid's description of science and his claim that science is based on the principles of common sense. For Reid, science is rooted in common sense since it is based on the idea that fixed laws govern nature. This, however, does not contradict his view that the scientific notions of causation and explanation are fundamentally different from their common sense counterparts. After discussing these points, we dispute with Cobb's and Benbaji's interpretations of Reid's (...) views on causation and explanation. Finally, we present Reid's views from the perspective of the contemporary debate on scientific explanation. (shrink)

Richard Moran has argued, convincingly, in favour of the idea that there must be more than one path to access our own mental contents. The existence of those routes, one first-personal—through avowal—the other third-personal—no different to the one used to ascribe mental states to other people and to interpret their actions—is intimately connected to our capacity to respond to norms. Moran’s account allows for conflicts between first personal and third personal authorities over my own beliefs; this enable some instances of (...) Moore-paradoxical cases to be meaningful. In this paper we reflect on the consequences of this view for the acquisition of beliefs, and argue that, as in the moral case, excessive concentration on a thirdpersonal understanding of thought undermines the very idea of being directed to the world and of being capable to fully own our own beliefs. We suggest that maybe too much attention to epistemic virtues or tojustification is misdirected and could produce beliefs that are themself not first-personal enough. (shrink)

To manage conflicts between temptation and commitment, people use self-control. The process model of self-control outlines different strategies for managing the onset and experience of temptation. However, little is known about the decision-making factors underlying strategy selection. Across three experiments (N = 317), we tested whether the moral valence of a commitment predicts how people advise attentional self-control strategies. In Experiments 1 and 2, people rated attentional focus strategies as significantly more effective for people tempted to break moral relative to (...) immoral commitments, even when controlling for perceived temptation and trait self-control. Experiment 3 showed that as people perceived commitments to have more positive moral valence, they judged attentional focus strategies to be significantly more effective relative to attentional distraction strategies. Moreover, this effect was partly mediated by perceived differences in motivation. These results indicate that moralization informs decision-making processes related to self-control strategy selection. (shrink)

This paper argues that the normative character of our unreflective situated behaviour is not factual. We highlight a problematic assumption shared by the two most influential trends in contemporary philosophy of cognitive science, reductionism and enactivism. Our intentional, normative explanations are referential, descriptive or factual. Underneath this assumption lies the idea that only facts can make true or false our attributions of cognitive, mental and agential abilities. We will argue against this view by describing the main features and problems of (...) reductionism and enactivism and then we will offer two arguments against this shared factualist assumption: (1) normative vocabulary is ineliminable if we want a complete explanation of our situated practices; and (2) the factualist assumption is a species of the is-ought fallacy. Finally, we will claim that a folk psychological explanation of our normative practices is fully compatible with ontological naturalism when such descriptivist or factualist assumption is rejected. (shrink)

In this paper, we offer a criticism, inspired by Wittgenstein’s rule-following considerations, of the enactivist account of perception and action. We start by setting up a non-descriptivist naturalism regarding the mind and continue by defining enactivism and exploring its more attractive theoretical features. We then proceed to analyse its proposal to understand normativity non-socially. We argue that such a thesis is ultimately committed to the problematic idea that normative practices can be understood as private and factual. Finally, we offer a (...) characterization of normativity as an essentially social phenomenon and apply our criticisms to other approaches that share commitments with enactivism. (shrink)

It is common to criticize the idea of objectivity by claiming that we cannot make sense of any cognitive contact with the world that is not constituted by the very materials of our thinking, and to conclude that the idea must be abandoned and that the world is ‘well lost’. We resist this conclusion and argue for a notion of objectivity that places its source within the domain of thoughts by proposing a conception of facts, akin to McDowell’s, as thinkable (...) while independent of any act of thinking. However, we do so without any empiricist commitment. (shrink)

This presentation discusses a notion encountered across disciplines, and in different facets of human activity: autonomous activity. We engage it in an interdisciplinary way. We start by considering the reactions and behaviors of biological entities to biotechnological intervention. An attempt is made to characterize the degree of freedom of embryos & clones, which show openness to different outcomes when the epigenetic developmental landscape is factored in. We then consider the claim made in programming and artificial intelligence that automata could show (...) self-directed behavior as to the determination of their step-wise decisions on courses of action. This question remains largely open and calls for some important qualifications. We try to make sense of the presence of claims of freedom in agency, first in common sense, then by ascribing developmental plasticity in biology and biotechnology, and in the mapping of programmed systems in the presence of environmental cues and self-referenced circuits as well as environmental coupling. This is the occasion to recall attempts at working out a logical and methodological approach to the openness of concepts that are still to be found, and assess whether they can operate the structuring intelligibility of a yet undeveloped or underdeveloped field of study, where a “bisociation" and a unification of knowledge might be possible. (shrink)

In this paper we challenge the notion of ‘normativity’ used by some enactive approaches to cognition. We define some varieties of enactivism and their assumptions and make explicit the reasoning behind the co-emergence of individuality and normativity. Then we argue that appealing to dispositions for explaining some living processes can be more illuminating than claiming that all such processes are normative. For this purpose, we will present some considerations, inspired by Wittgenstein, regarding norm-establishing and norm-following and show that attributions of (...) normativity to non-social agents are deeply paradoxical. The main conclusions of our discussion are: (1) circular and internal explanations centred on the stability of living systems are insufficient to account for processes where the environment plays an important role, such as adaptation. Enactivism is not an explanatory alternative to evolutionary biology but needs it as a complement to accounts focused on the internal self-assembly of organisms; (2) though we share enactivism’s anti-representational spirit, we argue that ecological psychology can offer a better account of perception. (shrink)

We review some results in the theory of non-relativistic quantum unstable systems. We account for the most important definitions of quantum resonances that we identify with unstable quantum systems. Then, we recall the properties and construction of Gamow states as vectors in some extensions of Hilbert spaces, called Rigged Hilbert Spaces. Gamow states account for the purely exponential decaying part of a resonance; the experimental exponential decay for long periods of time physically characterizes a resonance. We briefly discuss one of (...) the most usual models for resonances: the Friedrichs model. Using an algebraic formalism for states and observables, we show that Gamow states cannot be pure states or mixtures from a standard view point. We discuss some additional properties of Gamow states, such as the possibility of obtaining mean values of certain observables on Gamow states. A modification of the time evolution law for the linear space spanned by Gamow shows that some non-commuting observables on this space become commuting for large values of time. We apply Gamow states for a possible explanation of the Loschmidt echo. (shrink)

McDowell’s minimal empiricism holds that experience, understood as providing conceptually articulated contents, plays a role in the justification of our beliefs. We question this idea by contrasting the role of perceptual experience in moral and non-moral judgments and conclude that experience per se is irrelevant in the former case and should also be so in the latter one: only with the help of adequate beliefs experience can provide a connection with the world. We conclude with some remarks concerning the importance (...) of experience. (shrink)

In this review, we present a rigorous construction of an algebraic method for quantum unstable states, also called Gamow states. A traditional picture associates these states to vectors states called Gamow vectors. However, this has some difficulties. In particular, there is no consistent definition of mean values of observables on Gamow vectors. In this work, we present Gamow states as functionals on algebras in a consistent way. We show that Gamow states are not pure states, in spite of their representation (...) as Gamow vectors. We propose a possible way out to the construction of averages of observables on Gamow states. The formalism is intended to be presented with sufficient mathematical rigor. (shrink)

The Kochen-Specker theorem is one of the fundamental no-go theorems in quantum theory. It has far-reaching consequences for all attempts trying to give an interpretation of the quantum formalism. In this work, we examine the hypotheses that, at the ontological level, lead to the Kochen-Specker contradiction. We emphasize the role of the assumptions about identity and distinguishability of quantum objects in the argument.

The main aim of this article is to reflect on the impact of biases related to artificial intelligence (AI) systems developed to tackle issues arising from the COVID-19 pandemic, with special focus on those developed for triage and risk prediction. A secondary aim is to review assessment tools that have been developed to prevent biases in AI systems. In addition, we provide a conceptual clarification for some terms related to biases in this particular context. We focus mainly on nonracial biases (...) that may be less considered when addressing biases in AI systems in the existing literature. In the manuscript, we found that the existence of bias in AI systems used for COVID-19 can result in algorithmic justice and that the legal frameworks and strategies developed to prevent the apparition of bias have failed to adequately consider social determinants of health. Finally, we make some recommendations on how to include more diverse professional profiles in order to develop AI systems that increase the epistemic diversity needed to tackle AI biases during the COVID-19 pandemic and beyond. (shrink)

nos últimos anos, John McDowell tem proposto uma concepção de filosofia em que o objetivo da disciplina não é oferecer teses substanciais, mas antes revelar modos de pensar e premissas ocultas que estão na base da filosofia construtiva. Esta visão terapêutica tem sido chamada ‘quietismo’ e deve muito a algumas idéias favoritas de Wittgenstein ao longo de toda a sua vida. No entanto, a obra de Wittgenstein (e, talvez, também a de McDowell) parece oscilar entre duas compreensões de quietismo: pode-se (...) ser quietista por não macular aquilo que é mais importante com discussões explícitas ou pode-se ser quietista por não ter nada a dizer. Argumentaremos que o segundo tipo do quietismo não implica recusar em se ocupar com a filosofia do passado, nem tampouco adotar uma atitude contemplativa. A concentração sobre o particular, em ética tanto quanto em qualquer outra área da filosofia, é suficiente para minar as ambições universalistas da filosofia tradicional e descortinar um aumento na ação filosófica. (shrink)

El autor del artículo edita y estudia una inscripción funeraria inédita de época helenística encontrada en Aptera (Creta) por la arqueóloga griega V. Ninioú-Kindelí. El texto de la inscripción dice así: A) Σώσανδρος | Βίτωνος. B) Ἀμφιμήδης | Σωσάνδρω.

Este artículo explora la relación entre la filosofía del límite de Eugenio Trías y el sufismo de Ibn ʿArabī. En primer lugar, pretende explicar la función de la filosofía de la religión en el sistema triasiano y por qué el maestro andalusí ocupa un lugar privilegiado en ella. Segundo, se ocupa de algunos aspectos esenciales de la doctrina akbarí que la filosofía del límite obtura, como la declaración de la unidad del Ser (tawḥīd), la conjugación de lo exotérico y lo (...) esotérico, la superación de la propia creencia, el camino de la servidumbre (ʿubūdiyya), el tránsito de la pasión súbita de amor (hawā) al amor espiritual (ḥubb), la caballería espiritual (futuwwa) y la morada de la no-morada (maqām lā maqām), los cuales comparten un nexo común: el trascendimiento de lo egoico y el interés en el otro en tanto otro. Finalmente, se defenderá que la obturación triasiana se debe tanto al influjo de Henry Corbin, como sobre todo, a las propias limitaciones de su proyecto filosófico, para el que el Ibn ʿArabī ausente constituye una suerte de sombra. (shrink)

[español] En primer lugar, el texto ofrece un acercamiento al papel que amor y nostalgia cumplen en la poesía de Emilio Prados, así como a su íntimo nexo con la muerte como aniquilación mística. Como herramienta interpetativa, recurriré a la razón poética de María Zambrano, autora profundamente emparentada, vital y teóricamente, con la poesía pradiana. Este enfoque permitirá una visión de conjunto sobre la obra del poeta español y en segundo lugar, trazar una comparativa con el saudosismo de Teixeira de (...) Pascoaes. Así, indicaré las numerosas coincidencias que existen entre ambos y me detendré en la cuestión de la muerte mística, ámbito más problemático, donde sin embargo, puede apreciarse una comunión de espíritu entre el español y el portugués. ****************** [english] Firstly, the text offers an approach to the function of love and nostalgia in the poetry of Emilio Prados, as much as its intimate connection with death as mystical annihilation. As interpretive tool, I will use the poetic reason of María Zambrano, an author deeply linked, vital and theoretically, with pradian poetry. This focus will provide an overall view of Prado's work and the possibility of a comparison with Teixeira de Pascoaes's saudosism. Thus, I will point same coincidences between them and I will consider the question of mystical death. This sphere, although it is problematic, can show some kind of community of spirit between both. (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)

Schaffer (2010) argues that the internal relatedness of all things, no matter how it is conceived, entails priority monism. He claims that a sufficiently pervasive internal relation among objects implies the priority of the whole, understood as a concrete object. This paper shows that at least in the case of an internal relatedness of all things conceived in terms of physical intentionality - one way to understand dispositions - priority monism not only doesn't follow but also is precluded. We conclude (...) that the internal relatedness of all things is compatible with several different ontologies (including varieties of pluralism) but entails nothing concerning dependence between concrete objects. (shrink)

In this article, I argue that, contrary to scholarly consensus, Antonio Caso draws inspiration from important principles and ideas from Kant’s philosophy in his critique of positivism. I first examine the prima facie textual reasons why someone might believe that Caso and Kant are philosophical enemies. To contradict this notion, I proceed by noting and developing three core ideas that the two share in common. First, Caso and Kant are both ardent critics of dogmatic philosophizing. Second, both Caso and Kant (...) carve out special room for intuition in their respective accounts of cognition, resisting the idea that the understanding has a more prominent role in the formation of knowledge. Third, Kant’s doctrine of aesthetic judgment paves the way for Caso’s de-intellectualized aesthetics. In the end, we see that Kant and Caso are closer to being philosophical friends than enemies. (shrink)

The relationship between “Towards a Critique of Violence” (1921) and the work of Franz Kafka has been well established by several critical studies devoted to Walter Benjamin. However, it is striking that Benjamin himself, already well acquainted with the work of the Czech writer in 1921, never made any comment to Kafka’s work in this essay, and, more broadly, in any of the related texts that make up the project on the ‘Critique of Violence’. In this article, we analyze a (...) set of notions (Entstellung, Entsühnung, Zurechstellen) that allow us to establish a mediated relationship between this essay and the articles and letters that Benjamin devoted to Kafka in the 1930s. This relationship takes us back to the only piece in which Benjamin carries out an autonomous treatment of the “category of justice” (1916) in which he identifies -as it will happen eighteen years later, in the essay on Kafka (1934)- the locus of justice in the “non-violence”, thus untying the knot that binds in a perhaps indiscernible way in the Jewish tradition the notions of “messianism” and “violence”. (shrink)

Gianni Vattimo's Non-religious Christianity. Weakening of being, secularization and divine kenosis.

El trabajo consiste en una elucidación de los elementos que conforman el concepto de pena natural (poena naturalis) en el Derecho penal. Se puede caracterizar la pena natural como el daño o sufrimiento que recae sobre el autor de un delito, producto de la comisión del mismo, que debe ser descontado de la pena legal que ha de aplicársele. Si bien existe un mínimo acuerdo sobre esto, tanto en la jurisprudencia como en la doctrina penal se observan serios desacuerdos acerca (...) de los requisitos que se deben cumplir para reconocer que se está frente a una pena natural. Para elucidar los elementos, se utilizará el constructivismo conceptual de Ronald Dworkin, a fin de describir el desacuerdo y sus implicancias, reconocer los elementos principales de la pena natural y justificarlos bajo su mejor luz moral. ABSTRACT This study focuses on the clarification of the conceptual elements of poena naturalis in criminal law settings. The poena naturalis is the damage or suffering that falls on the convict for its commission. This damage must be deducted from the poena forensis to be applied. Although there is a minimum agreement about the concept of poena naturalis, in the jurisprudence and among legal scholars, there are serious disagreements about the elements of poena naturalis. To elucidate the elements, I will adopt Ronald Dworkin’s conceptual constructivism to describe the disagreement and its implications. At last, I will justify the main elements of the poena naturalis by their best moral light. (shrink)

En este trabajo ofrezco una interpretación de la concepción heideggeriana del organismo biológico presente en sus cursos de 1929. Para ello, primero enmarcaré la discusión dentro de la interpretación heideggeriana del naturalismo y su manera de entender la relación entre filosofía y ciencia. Luego, analizaré su interpretación de la embriología y la ecología mediante la cual Heidegger esboza aportes originales a la filosofía de la biología, especialmente en torno al problema de la identidad del organismo biológico. Finalmente, mostraré cómo esta (...) interpretación supone una profunda crítica a las concepciones sustancialistas del organismo a favor de una concepción relacional y procesual. (shrink)

In this paper I offer an alternative phenomenological account of depression as consisting of a degradation of the degree to which one is situated in and attuned to the world. This account contrasts with recent accounts of depression offered by Matthew Ratcliffe and others. Ratcliffe develops an account in which depression is understood in terms of deep moods, or existential feelings, such as guilt or hopelessness. Such moods are capable of limiting the kinds of significance and meaning that one can (...) come across in the world. I argue that Ratcliffe’s account is unnecessarily constrained, making sense of the experience of depression by appealing only to changes in the mode of human existence. Drawing on Merleau-Ponty’s critique of traditional transcendental phenomenology, I show that many cases of severe psychiatric disorders are best understood as changes in the very structure of human existence, rather than changes in the mode of human existence. Working in this vein, I argue that we can make better sense of many first-person reports of the experience of depression by appealing to a loss or degradation of the degree to which one is situated in and attuned to the world, rather than attempting to make sense of depression as a particular mode of being situated and attuned. Finally, I argue that drawing distinctions between disorders of structure and mode will allow us to improve upon the currently heterogeneous categories of disorder offered in the DSM-5. (shrink)

La migración internacional nos enfrenta con problemas irresolubles desde la figura moderna del Estado nacional, su concepto de ciudadanía y su noción de justicia. Juan Carlos Velasco critica las limitaciones y la orientación de las políticas contemporáneas que nos hacen percibir a la migración como una “invasión”, y propone un modo radicalmente diferente de entender e intervenir el fenómeno desde lo trasnacional. Nacer de uno u otro lado de una línea divisoria es un evento azaroso, no obstante delimitar la (...) frontera es una construcción histórico-política: la desigualdad en las oportunidades que ofrecen las naciones es una situación estructural de injusticia que se perpetúa con las políticas de exclusión de los migrantes y la deslegitimación de su derecho a buscar una vida mejor. Esa circunstancia genera fracturas sociales, injustificables pero normalizadas, que imposibilitan alcanzar la justicia global. Velasco presenta un análisis completo que abarca las dimensiones política, jurídica y moral del tema, en el que lleva a la filosofía política a un terreno práctico del que se desprenden las claves para entender y actuar en esta nueva era en la que, debido a los conflictos sociales y políticos, la migración vuelve a ser argumento de discusión relevante. (Texto de la CONTRAPORTADA del libro). (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)

Este capítulo examina una posible preocupación filosófica especializada por la técnica en la práctica filosófica colombiana. Se argumenta, según las fuentes consultadas: una génesis, un desarrollo; con unas rupturas, continuidades y una consolidación reciente de una comunidad académica en el asunto. Este hecho cultural se registra en un corpus documental compuesto por artículos de revistas especializadas de filosofía, obras de filósofos colombianos, memorias de congresos nacionales de filosofía en los que registran coloquios y ponencias en esta materia, en los currículos (...) de los programas de filosofía, tanto en pregrado como posgrado, en los que aparecen cátedras en filosofía de la técnica o tecnologías, y proyectos de investigación con tesis en esta especialidad. Estas y otras prácticas académicas permiten concluir de la existencia de una discusión filosófica de la técnica; similar a lo que sucede en otros países de Iberoamérica y a nivel mundial. Para desglosar tal conjetura en este apartado se precisa cómo surge la deliberación de la técnica en la tradición filosófica. Luego, se examina cómo emerge el tema en el contexto filosófico colombiano, y puntualiza la obra de Danilo Cruz Vélez en torno a una filosofía de la técnica. Finalmente, se llegará a unas conclusiones parciales que demuestren los aportes de la comunidad filosófica colombiana en dicha temática. La demostración de la hipótesis se sustenta teórica y metodológicamente con dos criterios: uno hermenéutico, con técnicas de interpretación filológica, histórica, filosófica y otro bibliométrico, los cuales permiten una reconstrucción, síntesis, análisis e interpretación de las deliberaciones del tema, desde 1964 al 2018. (shrink)

El propósito principal de este libro es mostrar hasta qué punto el pensamiento teórico de Habermas está animado por un fuerte aliento práctico, más concretamente práctico-político, con el que concretaría el muy ilustrado propósito de hacer uso público de la razón. De hecho, la intencionalidad práctica de su pensamiento es tan destacada que el conjunto de su obra se entiende mucho mejor si se la concibe, tal como él mismo insiste, como un intento de guiar con una finalidad emancipatoria el (...) camino de la praxis, o, si se prefiere, de orientar racionalmente la acción política en las sociedades contemporáneas. (shrink)

Se ofrece una interpretación de la filosofía política de María Zambrano desde el sufismo deIbnʿArabī. Primero, explicaremos tres nociones centrales en la obra del Šayḫ, como la doble fidelidad a la dimensión de la «incomparabilidad» (tanzīh) y de la «similaridad» (tašbīh), la «nueva creación» (ḫalq al-ǧadīd) y el «hombre perfecto» (insān al-kāmil). Después, trataremos algunos de los textos más políticos de Zambrano, como Horizonte del liberalismo(1929), Isla de Puerto Rico (1940), «Martí, camino de su muerte» (1953) y Persona y democracia (...) (1958). Según veremos, el marco ontológico, epistemológico y antropológicodel maestro andalusí permite ahondar en el sentido místico del discurso político zambraniano. (shrink)