Dans cet article, je considère l’influence possible des recherches récentes sur les attitudes en psychologie sociale, principalement dans le paradigme des théories des processus duaux [dual process theories], sur notre compréhension de la responsabilité. La thèse que je soutiens est que certaines révisions à notre façon de comprendre la responsabilité et nos pratiques d’attribution de la responsabilité pourraient être justifiées par ces travaux. Avant de présenter les révisions que j’introduis, je décris les grandes lignes du paradigme que j’utiliserai, soit celui (...) des théories processus duaux tel qu’appliqué aux attitudes. Puis, m’inspirant de Vargas (2004, 2005), je présente les différentes formes que peuvent prendre le révisionnisme. Parce que ces révisions s’appliquent à des notions qui sont utilisées à la fois par le commun des mortels et par les philosophes (qui tentent soit de les reconstruire rationnellement, soit de les modifier), je présente ce que l’on présume que pense chacun des groupes sur la question. Finalement, je présente trois révisions, plutôt « locales », que ces travaux pourraient inspirer. (shrink)

Philosophers have not been very preoccupied by the link between emotions and attention. The few that did (de Sousa, 1987) never really specified the relation between the two phenomena. Using empirical data from the study of the emotion of fear, we provide a description (and an explanation) of the links between emotion and attention. We also discuss the nature (empirical or conceptual) of these links.

I examine Bayle's infamous statement that Christian mysteries are not only "above" human reason, but are "against" it. I put it back in the context of 16th-17th century Reformed thought. I then discuss the relation between reason and faith according to Bayle.

Contrary to what many interpretations claim, according to Bayle faith does not completely eliminate reason. It intervenes to reveal factual truths that can only be known through revelation (for example, that God allowed Adam and Eve to sin). To these factual truths can be applied a rational principle (an axiomatic and evident one, according to Bayle, which he calls a "common notion"), namely, that "what God does is well done." God allowed sin, so we must think it was justified, even (...) if we don't understand why. This approach is what I call, cum grano salis, Pierre Bayle's theodicy. (shrink)

Descartes ne joue pas, dans la pensée de Heidegger, un rôle limité à l'interprétation de l'histoire de la philosophie. Lorsque Sein und Zeit entreprend de déterminer le mode d'être propre et irréductible du Dasein, Heidegger doit entrer en confrontation avec certes Husserl, mais surtout, par-delà la « conscience » husserlienne, avec Descartes lui-même. Car l'ennemi mortel du Dasein, cest l'ego du cogito. Dans quelle mesure cette rivalité n'induit-elle pas aussi une similitude? Die Rolle, die Descartes in dem Denken von Heidegger (...) spielt, darf nicht in dem Feld seiner Deutung der Geschichte der Philosophie eng begrenztwerden. Denn, als Sein und Zeit eine Bestimmung der eigentümlicheigentlichen Seinsweise des Daseins hervorzubringen unternimmt, setzt die « Destruktion der Geschichte der Ontologie » eine Auseinanderstzung nicht nur mit Husserl, sondern auch, über Husserl hinaus, gerade mit Descartes vor. Der Todfeind des Daseins ist das ego, das aus dem cogito stammt. Inwiefern aber diese ständige Gegenüberstellung eine tiefe Nachahmung hinweise ? (shrink)

From several researches in educational sciences, the aim of this text is to understand how virtuality questions the professional situation of the teachers, in particular in the unconscious dimensions of the space and of time. The unconscious dimension of professional situation is revealing by the work of unlinking which the context of the information and communication technologies creates. -/- Ce texte tente de repérer à partir de plusieurs travaux de recherche menés en sciences de l’éducation comment la virtualité vient remettre (...) en question la situation professionnelle des enseignants, en particulier dans les dimensions de vécus inconscients de l’espace et du temps. C’est en insistant sur le travail de déliaison que provoque le contexte des technologies de l’information et de la communication que la dimension inconsciente de situation professionnelle est mise en évidence. (shrink)

Bringing together two aspects of Thomas Aquinas's thought that have been studied separately: his theory of God's concurrence and his theory of instrumental causality, I show how he uses the latter (which I discuss first) to clarify the Proclusian principle that the first cause has a greater influence on an effect than the proximate causes. Thanks to this theory, Aquinas accounts for the fact that it is God who confers existence to every new being that is produced by natural processes, (...) without however negating the agency of secondary, created causes. (shrink)

La Revista chilena de salud publica de la Universidad de Chile se interesa en la genesis de Neuroartes. Entrevista.

We introduce Neuroartes as a biological humanism that concentrates on the development of social interventions. We review several connections between art and the human body, mainly the brain. We suggest art, painting in the present case, as a tool to work with the elderly with cognitive and/or motor impairment for the purpose of helping them with their subjectivity and autonomy.

I first explain the scholastic (Scotist) thesis on the independence of essences Bayle alludes to in the passage of the Continuation des Pensée Diverses where he presents the Stratonicians' and the Chinese philosophers' retorsion. Then, I show that this retorsion applies to the argument of the existence of God based on "aseity", but not to the occasionalist argument based on the "quod nescis" principle. I conclude that materialism (the "Stratonician hypothesis") cannot be, for Bayle, a satisfying system.

Pierre Bayle shows that, in order to avoid devastating objections, materialism should postulate that the property of thinking does not emerge from certain material combinations but is present in matter from the start and everywhere—a hypothesis recently revived and labelled “panpsychism”. There are reasons for entertaining the idea that Bayle actually considers this enhanced materialism to be tenable, as it might use the same line of defence that Bayle outlined for Stratonism. However, this would lead to a view similar to (...) Locke’s superaddition theory, and I contend that such cannot be Bayle’s position because he embraces the Cartesian principle that each substance has only one principal attribute. This makes untenable, in his eyes, any system that conjoins thought with matter in the same simple substance. By contrast, this makes clear which kinds of metaphysics and epistemology panpsychists need to adopt to defend their view. (shrink)

In this paper, I examine the problem of Bayle's skepticism. I show that he is not a wholesale skeptic. Rather, he thinks that reason is plagued by internal conflicts. But its principles, which clash with each other, can be adopted separately from each other. It is often what we have to do when dealing with metaphysical problems. This also entails that reason is not to be rejected as a whole when it happens to be contradicted by faith; only some of (...) its principles have to be denied, and solely in that case. Further, Bayle believes that we possess absolute certainly in our knowledge of ethical principles. I show how this is compatible with his relativism in other domains by putting back his contention in the context of Reformed thought. (shrink)

Jean-Luc Nancy takes the concept of "essence" in order to indicate its drawbacks on the singularity of being. The concept of essence is not a universal and necessary origin, but contingent and historical meanings for Nancy. This historicity in meaning leads Nancy to question the concept of the individual and the rules of the social/public sphere allocated through individuality. Nancy's argument on the ontological environment of finite beings aims to highlight those beings are mixed singular, not belonging to a universal (...) unit. This allows us to discover that being is singular and also singular-plural to the extent that it is with the other. Thus, essential historical concepts invalidate individual or social organizations at this point. Nancy calls this “finitude” which is the only transcendental concept that makes possible the “being with” (Mitsein). It is possible to think that finitude is the only property to make a community of singularities rather than ready-made concepts of social sciences. I argue that this position is methodological for an alternative socio-ontology. (shrink)

La fenomenología de la donación tal como la concibe Jean Luc Marion tiene el objetivo de ser una filosofía primera, más allá de Aristóteles y de Emmanuel Lévinas. Esto es básico para una nueva comprensión de la fenomenología de la religión como revelación graciosa del fenómeno saturado.

El presente estudio sirve de Prefacio a nuestra traducción del libro de Jean-Luc Marion: Cuestiones cartesianas. Método y Metafísica, Buenos Aires, Prometeo, 2012, pp. 9-40 (ISBN 978-987-574-463-9). Presentamos aquí el primer volumen de las Cuestiones Cartesianas, publicado por primera vez en 1991, y dedicado, como lo indica su subtítulo, a la relación, o mejor, a las sucesivas relaciones, a lo largo del corpus cartesiano, entre método y metafísica. Aunque se presentan como una recopilación de estudios autónomos, y son tales, la (...) significación de estas cuestiones, y la radicalidad del cuestionamiento que ellas plantean, deben entenderse por el lugar que ellas ocupan en la totalidad de la obra que J.-L. Marion dedicara a la filosofía de Descartes, esto es, en una doble continuidad. En primer lugar, estas cuestiones no se acaban aquí y se continúan en otro volumen, publicado cinco años después, bajo el mismo título y dedicado a los dos entes, ego y Dios, que se erigen, alternativamente, en principios de la metafísica cartesiana. A su vez, el conjunto de las cuestiones cartesianas continúan, sin perder su autonomía, la densa trilogía que las antecede, en la cual sus dos pares de problemas, método y metafísica, ego y Dios, y sus distintas articulaciones, se plantean desde el primer momento de una larga investigación en la que las sucesivas interpretaciones aspiran a una interpretación global y nunca definitiva, dirigida a la ardua (re)constitución de la metafísica que Descartes lleva a cabo, o mejor, y en sentido más general, a la situación historial de la metafísica de Descartes. En lo que sigue, exponemos las tesis principales de esos tres libros, a saber: Sur l’ontologie grise de Descartes. Science cartésienne et savoir aritotélicien dans les Regulae, Paris, Vrin, 1975, 1981, 1992, 2000; Sur la théologie blanche de Descartes. Analogie, création des vérités éternelles, fondement, Paris, PUF, 1981, 1991; Sur le prisme métaphysique de Descartes. Constitution et limites de l’onto-théo-logie cartésienne, Paris, PUF, 1986, 2000. (Hay traducciones al español y al inglés). Luego, exponemos crìticamente los estudios contendis en el libro que introducimos, Cuestiones Cartsianas. Mètodo y Metafìsica para finalmente discutir el lugar que la exègesis cartesiana ocupa en la obra filosófica general de Jean-Luc Marion. (shrink)

Das Verhältnis von Einheit und Vielheit als ein Grundproblem der Philosophiegeschichte erfährt in den Werken von zwei der gegenwärtig einflussreichsten französischen Denker, Gilles Deleuze und Jean-Luc Nancy, eine je spezifische Reformulierung mit weitreichenden ontologischen sowie politischen Konsequenzen. Durch einen innovativen, aber dennoch einführenden Vergleich kontrastiert und verschränkt Ralf Gisinger erstmalig Ansätze beider Philosophen, indem er sein originäres Konzept der „Pluralisierung“ entwickelt. In einem Feld zwischen Allgemeinheit und Partikularität lassen sich so insbesondere klassische Kategorien der politischen Philosophie wie Identität, Subjekt oder (...) Gesellschaft radikal neu begreifen. -/- Gilles Deleuze and Jean-Luc Nancy, two of the most influential thinkers of our time, both engage with the classic philosophical problem of the one and the many. Ralf Gisinger develops his original concept of ‘pluralization’ by contrasting and intersecting these two philosophers, while shedding a light on the consequences of these pluralizations on an ontological as well as political level regarding notions like identity, subject or society. (shrink)

Assuming degrees of otherness proportional to the degrees of development of other beings as sentient in relation to rights and as rational in relation to duties, as well as considering the possibility of degrees of legal status, it seems that we could support an ecology that values environmental control so that all species could coexist. So defiantly the development of technology and the survival of other species could be compatible. The environment (including plants, fungi, brute beings) should always be thought (...) of taking into account humanism and secularism – without resorting to theological arguments – and the partial otherness that we can identify in animals. (shrink)

This paper is an analysis of one theoretical facet of the problem of Buddhist participation in closed nationalist discourses: the essential relationship between the dislocation of subjectivity (or the emptying of ego) and the formation of communities (such as a nation-state or a Volk). Through this, I hope to explore the effects disciplines of subjectivity (including Buddhism) might have on socio-political formations (such as closed nationalism or imperialism). In order to do so, I will compare two key works in which (...) the existential structure of ethical community is examined: Watsuji Tetsurō's Ethics (Rinrigaku jōkan 倫理学 上巻 1937) and Jean-Luc Nancy's The Inoperative Community (La Communauté désœuvrée 1983). -/- In the first section, after briefly introducing the two thinkers, I will examine their views on the basic structure of the individual and community and how it leads to a sense of ethics. In the second section, I will delve into the essential differences between Watsuji and Nancy, beginning with their differing responses to Heidegger's notion of being-toward-death. I will then proceed to a critical re-reading of Watsuji's ethics possible from Nancy's thought. I will end by connecting the results of this comparative study to the problem of Buddhist involvement in immanent nationalism, in hopes of shedding light on one key theoretical aspect of this multi-faceted problem. (shrink)

Reseña en español del diálogo entre A. Badiou y J.-L. Nancy, editado por Jan Völker y publicado en 2017.

A philosophical obituary on Jean-Luc Nancy, who died in 2021, published in the German journal Allgemeine Zeitschrift für Philosophie. Ein philosophischer Nachruf auf den 2021 verstorbenen Jean-Luc Nancy, erschienen in der Allgemeinen Zeitschrift für Philosophie.

Se presentan las concepciones sobre el argumento ontológico en Paul Tillich y en Jean-Luc Marion. Paul Tillich no ha creado una propia escuela de pensamiento, pero ha influido sobre muchos pensadores. Abre el camino a posteriores reflexiones, desde diversos puntos metodológicos, sobre el problema ontológico, sobre la realidad de Dios y sobre la relación del Ser con la cultura. Se puede decir que, a partir de él, se abren caminos para pensar el papel de la mística en el conocimiento del (...) Being itself (el ser mismo), la relación dinámica en la vida del hombre, el darse del Ser como ágape, la correlación entre mística y cultura. Y Jean-Luc Marion lleva a su plenitud las ideas de Anselmo y Tillich: Dios no se piensa sino que se da. (shrink)

In the Third Antinomy of the Critique of Pure Reason (1781) [Kritik der reinen Vernunft], Immanuel Kant (1724-1804) associates freedom with infinity. According to the definition given in this book, only an infinite being not subject to causality can be defined as free. However, the fact that a finite being, such as a human, is always subject to the laws of nature implies that they are perpetually bound by causality, which hinders their freedom. Freedom devoid of causality cannot be theoretically (...) justified. Another reason for this is Kant’s assertion in the Second Analogy of Critique of Pure Reason, where he states that everything in the phenomenal world is subject to causality. Accordingly, freedom can be conceived not in the phenomenal world but only in the noumenal world. In the First Critique, freedom, defined as a cause without a cause, a cause without being the result of another cause, later be characterized as negative freedom in the third section of the Groundwork of the Metaphysics of Morals (1785) [Grundlegung zur Metaphysik der Sitten]. Such conceptualization of freedom cannot be determined by any other cause than itself. While there may be a theoretical foundation for accepting such a cause as uncaused, we have moral reasons to believe in it. This moral foundation in question guides us toward the notion of positive freedom. Here, unlike negative freedom, we are subject to moral laws, and as long as we comply with these, we can experience freedom as a finite being. This is because adhering to the laws we set for ourselves enables us to be morally the cause of our own actions. Thus, Kant renders freedom through positive freedom. Following this line of argument, negative freedom appears meaningful to us only within the framework of positive freedom. Jean-Luc Nancy (1940-2021) finds a problematic Kantian account of freedom as an uncaused cause in his book The Experience of Freedom (1988) [L’expérience de la liberté]. Because, according to this perspective, humans are not only subject to the laws of nature but also to moral cause-and-effect relationships with others, they exist at the ix limit of freedom. By this means, considering freedom as a duty imposed on the subject leads to ambiguous analyses such as negative/positive freedom in Kantian philosophyーIn post-Kantian philosophy, the ambiguity persists until Friedrich Wilhelm Joseph Schelling (1775-1854)1 , who finds the solution by negating freedom. Therefore, according to Nancy, freedom should be considered not as a Kantian Idea but through its relationship with human finitude and experience. Thus, through the criticism directed at Kant in Martin Heidegger’s (1889-1976) Kant and the Problem of Metaphysics (1929) [Kant und das Problem der Metaphysik], Nancy attempts to resolve the confusion created by the concept of freedom, which despite being associated with infinity in Kant, is made possible in the practical world through respect for the moral law. In this direction, Nancy finds the solution in the freedom that becomes conceptually elusive, transforming it into an act that goes beyond being a mere duty and which permeates all our experiences. In this book, Nancy introduces the initial stages of “community” and “singularity” concepts, which he would later develop further. For this, he begins the book's introductory section by emphasizing Martin Heidegger’s statement in §9 of Being and Time (1927) [Sein und Zeit], where “freedom” is mentioned as another name for existence. As a justification, he refers to the concept of Da-sein [being-there] and states that every being [être] is a being-in-common [être-en-commun], and freedom should be thought of through this. Namely, the problem of freedom is approached not as a political or ethical issue but as an ontological matter. Within the framework of beingin-common, this situation transforms into an ontological “generosity [générosité ontologique].” -/- 1 Philosophical Investigations into the Essence of Human Freedom [Philosophische Untersuchungen über das Wesen der menschlichen Freiheit und die damit zusammenhängenden Gegenstände], Schelling, approaches freedom not through infinity but rather through finitude. While Heidegger and Nancy pursue different paths, they both adhere to the idea of finitude freedom in Schelling. x Despite primarily emphasizing Heidegger’s thought in writing this text as his aggrégation thesis, Jean-Luc Nancy desires to transcend it and maintain a certain distance. This transcendence and distancing include authors from the French Phenomenological tradition, such as Georges Bataille (1897-1962), Maurice Blanchot (1907-2003), and Jean-François Lyotard (1924-1998), and also incorporate the emphasis from Hannah Arendt (1906-1975) that death cannot be thought of independently of life. Referencing many philosophers from the continental philosophy tradition and developing a thematic reading through freedom, this bookーlike Nancy’s other worksーseeks ways to experience philosophy and thought freely in this own writing experience. So much so that this book, unlike Nancy’s other works like The Inoperative Community (1986) [La communauté désoeuvrée] ve Being Singular Plural (1996) [Être Singulier Pluriel], which is not widely discussed in secondary sources, is challenging to follow. Therefore, in examining this book as my Master’s research thesis and addressing the idea of freedom in Nancy, I found it appropriate to adopt a close reading method. Certainly, this research should not be considered independent of works such as The Discourse of Syncope (1976) [Le discours de la syncope], The Categorical Imperative (1983) [L’impératif catégorique], as they serve as examples of while engaging in philosophy, how Nancy refers and relates to the works within the philosophical tradition. (shrink)

Une des contributions phares de Luc Bégin à l’éthique publique est d’avoir bien documenté les obstacles auxquels les gardiens institutionnels québécois doivent porter une attention particulière. Bégin s’est notamment intéressé aux conditions dans lesquelles les ordres professionnels, comme l’Ordre des ingénieurs du Québec, sont moins susceptibles de protéger le public contre des pratiques répréhensibles (corruption, collusion, etc.). Je poursuis les réflexions de Bégin à partir d’un point de vue « épistémique ». Je montre d’abord comment les ordres professionnels ont tendance (...) à produire des connaissances sur l’état de la profession à partir des informations partagées par leurs propres membres. J’analyse comment cette pratique peut générer un biais du survivant, et obscurcir des problèmes centraux à une profession. Finalement, je propose des pistes de solution à ce problème pour les ordres professionnels. (shrink)

Apresentamos aqui a tradução de uma pequena seleção das notas kantianas sobre ética. A maioria dos fragmento traduzidos é parte das chamadas Reflexões de Filosofia Moral publicadas no tomo XIX de Kants gesammelte Schriften, que se constituem, em sua maior parte, como as anotações de Kant (algumas em folhas soltas) na margem de um dos exemplares de referência para seus cursos de ética17, a Initia philosophiae practicae primae de Alexander Baumgarten, em sua edição de 1760. Acrescentamos à mesma seleção, no (...) entanto, algumas Reflexões presentes em outros volumes do Legado Manuscrito que, de alguma maneira, abordam os mesmos temas. As Reflexões foram dispostas em ordem numérica e separadas de acordo com seus respectivos assuntos. Considerando a diversidade dos temas comentados por Kant, de acordo com o manual, tais como obrigação, coerção, imputação, lei, justiça, punição etc, tentamos selecionar alguns tópicos que assumem uma função basilar dentro da teoria moral kantiana. Dessa forma, o primeiro grupo de Reflexões contém algumas notas que tratam com o problema da liberdade e da lei moral. O segundo é um compilado contendo comentários sobre o sentimento moral. O terceiro apresenta algumas reflexões esparsas sobre imputabilidade e o mal moral e o quarto grupo traz algumas notas comentadas sobre o problema do sumo bem, sendo, em alguns casos, apenas trechos de anotações maiores. As traduções foram realizadas diretamente a partir dos fragmentos originais, embora, em alguns casos, tenha sido feito o cotejamento com outras versões, dentre as quais cito a tradução para o espanhol, Reflexiones sobre Filosofia Moral, publicada por J. Herceg, a seleção de notas da Cambridge Edition intitulada Notes and Fragments e a tradução francesa de Luc Langlois, Réflexions Sur La Philosophie Morale. Com o objetivo de dar mais clareza aos apontamentos, facilitando a interpretação, optei por completar, em alguns casos, as sentenças de Kant nas quais certas palavras ficam subentendidas. Este complemento está apresentado entre colchetes. Para fins comparativos, todas as Reflexões traduzidas são acompanhadas por sua correspondente original nas notas de rodapé. Ciente de todas as dificuldades desse tipo de trabalho, desde já, deixo aberto à comunidade acadêmica o espaço para críticas, sugestões e correções. (shrink)

Jean Luc Nancy (2020) refería a la pandemia como un virus demasiado humano. Esto es un virus ligado a nuestros modos de producción y consumo; al uso ilimitado de todas las fuerzas disponibles, naturales y humanas, con miras a una producción que no tiene otra finalidad más que ella misma. El virus, señala Nancy, viene a señalarnos que hay límites. A partir de esta lectura, el artículo propone tres aportes conceptuales para repensar nuestro modo de habitar el mundo. Mundo no (...) como un concepto autoevidente sino como lo indeterminado que cada nueva generación deberá concebir y crear. Asimismo reflexiona sobre el lugar del derecho en el marco de dicho desafío. (shrink)

Este ensayo expone la manera en que el pensamiento deconstructivo de Jean-Luc Nancy desarrolla un modelo de democracia que va desde sus primeros escritos interpretando a Heidegger y lo elemental del ‘ser-con’ como la categoría por la cual recibimos nuestra experiencia del ser (en un pensamiento que llamamos ‘proto-democrático’) que luego se relacionarán de forma explícita con sus trabajos tardíos sobre la democracia. Siguiendo este trabajo exegético, proponemos una lectura interpretativa que busca argumentar que el pensamiento de Nancy puede ser (...) considerado como un pensamiento infrapolítico en cuanto busca pensar la aporía constitutiva de la democracia que se encuentra perfectamente ilustrado en la noción del ‘nudo’ (como el momento tanto de unión como separación—entre el ‘sí’ y el ‘no’). La noción del ‘nudo infrapolítico’ se utilizará como una forma de darle mayor refinamiento a estos esbozos deconstructivos que aparecen implícitamente en el trabajo de Nancy. -/- This essay elucidates the way in which Jean-Luc Nancy’s deconstructive thought develops a thought of democracy that begins with his first interpretive writings on Heidegger and the ‘being-with’ as an existential category (in a thought that we term ‘proto-democractic’) that will then explicitly relate to his later works on democracy. Following this exegetical work, we offer an interpretive reading that seeks to argue that Nancy’s thought can be considered as an infrapolitical one insofar as it seeks to think the constitutive aporia of democracy that is perfectly captured in the notion of the ‘knot’ (as the moment of both union and separation—between the ‘yes’ and ‘no’). The notion of an ‘infrapolitical knot’ will be used as a way of giving further refinement to the deconstructive sketches that appear implicitly in Nancy’s work. (shrink)

El propósito del presente ensayo es desarrollar una lectura existencial del poema “Del país de la pena” escrita por la poeta venezolana Hanni Ossott con el fin de pensar el término “expatriación” como concepto filosófico. Luego de una introducción histórica que busca situar el poema de Ossott al filo de una tradición poética que busca recuperar la sensación de extranjeridad frente a lo propiamente nacional, éste ensayo se propone trazar los horizontes metodológicos de la interpretación del poema a través de (...) una lectura del ensayo “Paysage avec dépaysement” [Paisaje en desorientación] escrito por el filósofo francés Jean-Luc Nancy. La lectura del ensayo de Nancy posibilitará la lectura existencial del poema de Ossott con la que el presente ensayo buscará demonstrar la riqueza filosófica de este poema y la manera en que tematiza la expatriación. A modo de conclusión, se sugerirá que la expatriación puede entenderse como una condena pero no necesariamente de modo negativo sino a través de una valencia positiva que éste término puede tener para la conceptualización contemporánea sobre América Latina. -/- The purpose of this paper is to develop an existential reading of the poem “Del país de la pena” written by the Venezuelan poet Hanni Ossott with the aim of thinking the term “expatriation” as a philosophical concept. Following a historical introduction that seeks to situate Ossott’s poem within a poetic tradition that tries to recuperate the feeling of strangeness in the face of the properly national, this essay attempts to trace the interpretative and methodological horizons of the poem through a reading of the essay “Paysage avec dépaysement” [Uncanny Landscapes] written by the French philosopher Jean- Luc Nancy. The reading of Nancy’s essay will facilitate the existential reading of Ossott’s poem with which the present essay will seek to demonstrate the philosophical richness of this poem and the way in which it thematizes expatriation. By way of conclusion, it will be suggested that expatriation can be understood as a sentence, but not necessarily in a negative manner; rather, it can be thought through a positive valence that can aid in the contemporary conceptualization about Latin America. (shrink)

Neuroartes, Un laboratorio de Ideas, Santiago, Ch: Metales Pesados 2015. Texto del belga Luc Delannoy que indaga y apuesta por la percepción como el horizonte epistémico por excelencia, destronando a la razón como la vía certera en la adquisición del conocimiento que ha permeado gran parte de las epistemológicas occidentales. Para el autor, el arte se eleva como un transformador neurocognitivo y epistémico que invita a ampliar los estados de la conciencia, teniendo alcances en la mejor de la salud física-mental (...) que incida en las transformaciones sociales. (shrink)

The article again treats the question of whether ≪the Idea of the Good is a Reality in the Universe, or beyond it. Is it immanent or transcendent?≫. Plato scholars such as Matthias Baltes and Luc Brisson have defended the thesis that Plato’s Idea of the Good is, on the one hand, beyond being in dignity and power, but, on the other, is nevertheless not transcendent over being. The article delivers first the most important arguments for the thesis of Baltes and (...) Brisson. Then, it gives two counterarguments against the thesis. Third, it concludes with some general questions concerning the deflationist interpretation of Plato’s Republic 509b9‑10, and defends again the transcendence of the Idea of the Good. (shrink)

The article treats again the question of whether «the Idea of the Good is a Reality in the Universe, or beyond it. Is it immanent or transcendent ?» (Rufus Jones, 1863 1948). Plato scholars such as Matthias Baltes (1940 2003) and Luc Brisson have defended the thesis that Plato’s Idea of the Good is, on the one hand, beyond being (epekeina tês ousias) in dignity and power, but on the other, is nevertheless not transcendent over being. The article delivers first (...) (I.) the most important arguments for the thesis of Baltes and Brisson. Then (II.), it gives two counterarguments against the thesis. Third (III.), it concludes with some general questions concerning the deflationist interpretation of Plato’s Republic 509b9 10 and defends again the transcendence of the Idea of the Good. (shrink)

Plato scholars such as Matthias Baltes (1940-2003) and Luc Brisson have defended the thesis that Plato‘s Idea of the Good is on the one hand beyond being (epekeina tês ousias) in dignity and power, but is nevertheless not transcendent over being. The article gives first (I.), an introduction into the status questionis. Second (II.), it delivers the most important arguments for the thesis of Baltes and Brisson. Third (III.), it gives two counterarguments against the thesis. Fourth (IV), it deals with (...) the translation of L. Brisson "Apollon, quelle merveilleuse emphase" of 509c1-2. Fifth (V.), it concludes with some general questions concerning the deflationist interpetation of Plato‘s Republic, 509b9-10. (shrink)

Heidegger’s famous critique of the onto-theo-logy accuses the whole Western metaphysics of having led us to a “forgetfulness of being”. The following pages pay attention to two attempts to respond to this attack: Marion’s, who prefers, with Heidegger, to liberate God from the realms of being; Gilson’s, who attributed to Thomas Aquinas a natural theology in a certain discontinuity with classical metaphysics. Secondly, this article intends to propose a clearer continuity between the Christian concept of God and Aristotelian ontology in (...) particular, which is itself open. (shrink)

This article seeks to reconstruct Derrida’s position regarding the phenomenological problem of givenness. Using Jean-Luc Marion’s description of saturated phenomena as a reference point, I argue that Derrida questions the possibility of an excess of intuition. I propose an interpretation of key moments in his thought to demonstrate that the generalization of writing implicitly attributes impure donation to all phenomena. In other words, a donation from which absolute certainty cannot be derived and which necessitates rejecting the supposed singularity of any (...) phenomenon, including aesthetic ones that serve as a paradigm for the saturation trope. (shrink)

A comprehensible model is proposed aimed at an analysis of the reasons for theory change in science. According to the model the origins of scientific revolutions lie not in a clash of fundamental theories with facts, but of “old” fundamental theories with each other, leading to contradictions that can only be eliminated in a more general theory. The model is illustrated with reference to physics in the early 20th century, the three “old” theories in this case being Maxwellian electrodynamics, statistical (...) mechanics and thermodynamics. Modern example, referring to general relativity and quantum field theory fusion, is highlighted. Key words: Popper, Kuhn, Lakatos, Feyerabend, Stepin, Bransky,Mamchur, mature theory, structure, Einstein, Lorentz, , Boltzmann, Planck, Hawking, De Witt. (shrink)

In this essay, I look at two negative portrayals of egoism. I summarize in detail the superb All About Eve—which won six Academy Awards, including Best Picture. The movie is about the rise of a ruthlessly ambitious actress, and how she treats her main competitor. Eve Harrington worms her way into top theatrical actress Margo Channing’s inner circle by pretending to be an admirer, but she is really a schemer who wants to eclipse Margo’s star in the theater universe. However, (...) Eve runs into trouble when she attempts to manipulate tart-tongued theater critic, Addison de Witt. The movie portrays the New York theater industry as being full of narcissists. I then review the classic film noir The Third Man (1949), rated by the prestigious British Film Institute as the greatest film of the 20th century. The film centers around a charismatic, handsome criminal mastermind Harry Lime living in bombed-out post-War Vienna. Lime is a man of no conscience or empathy—a true psychopath. He cripples children by selling hospitals adulterated penicillin. But we (the audience) still feel sympathy for him. I end the piece by explaining the psychological mechanisms at work that give rise to our paradoxical sympathy. (shrink)

Trong lúc vào rừng, đã hơn 3 lượt người dân bản Mường ở Hòa Bình có nói tới cây lá han. Đây là loại cây “độc” người đi rừng luôn phát hiện để tránh. Khi phát hiện ra những vùng nhiều cây này đan xen với các loại cây cỏ khác, mà có khả năng dễ nhầm lẫn với nhau, người dân sẽ tìm cách đánh dấu và báo nhau để tránh. Nếu ở các vị trí dễ gây tổn thương, (...) thì người phát hiện có thể chặt bỏ để tránh cho những người khác vô tình chạm phải. (shrink)