Certain aspects of our situations often influence us in significant and negative ways, without our knowledge (call this claim “situationism”). One possible explanation of their influence is that they affect our abilities. In this paper, we address two main questions. Do these situational factors rid us of our abilities to act on our sufficient reasons? Do situational factors make it more difficult for us to exercise our abilities to act for sufficient reasons? We argue for the answer ‘sometimes’ to both (...) these questions. We then explore the consequences of this view for moral responsibility. (shrink)

In contrast to individualistic explanations of social injustice that appeal to implicit attitudes, structural explanations are unintuitive: they appeal to entities that lack clear ontological status, and the explanatory mechanism is similarly unclear. This makes structural explanations unappealing. The present work proposes a structural explanation of one type of injustice that happens in conversations, discursive injustice. This proposal meets two goals. First, it satisfactorily accounts for the specific features of this particular kind of injustice; and second, it articulates a structural (...) explanation that overcomes their unattractiveness. The main idea is that discursive injustice is not the result of biased interlocutors, but of problematic discursive norms. (shrink)

In this paper we develop a view about the disorientation attached to the process of falling out of love and explain its prudential and moral value. We start with a brief background on theories of love and situate our argument within the views concerned with the lovers’ identities. Namely, love changes who we are. In the context of our paper, we explain this common tenet in the philosophy of love as a change in the lovers’ self-concepts through a process of (...) mutual shaping. This, however, is potentially dangerous for people involved in what we call ‘subsuming relationships’, who give up too much autonomy in the process of mutual shaping. We then move on to show how, through the relation between love and the self-concept, we can explain why the process of falling out of love with someone is so disorientating: when one is falling out of love, one loses an important point of reference for self-understanding. While this disorientating process is typically taken to be harmful to the person experiencing it, we will explain how it can also have moral and prudential value. By re-evaluating who we were in the relationship and who we are now, we can escape from oppressive practices in subsuming relationships. We finish by arguing that this gives us reason to be wary of seeking to re-orient ourselves -or others- too quickly after falling out of love. (shrink)

People who experience love often experience break-ups as well. However, philosophers of love have paid little attention to the phenomenon. Here, I address that gap by looking at the grieving process which follows unchosen relationship terminations. I ask which one is the loss that, if it were to be recovered, would stop grief or make it unwarranted. Is it the beloved, the reciprocation of love, the relationship, or all of it? By answering this question I not only provide with an (...) insight on the nature of break-ups, but also make a specific claim about the nature of love. I argue that the object that is universally lost in all break-ups is a person with certain intrinsic qualities, who is in a relationship characterised by certain shared activities and recognized as romantic. That means that, at least in romantic terminations, the beloved and the relationship are not independent objects of grief. So, plausibly, they may not independent objects of value in love. Hence, those who state otherwise should face up to this objection coming from the study of break-ups. (shrink)

Most philosophers would agree that loving one’s romantic partner (i.e., being in love) is, in principle, a good thing. That is, romantic love can be valuable. It seems plausible that most would then think that the process leading to being in love—i.e. falling in love—can be valuable too. Surprisingly, that is not the case: among philosophers, falling in love has a bad reputation. Whereas philosophy of love has started to depart from traditional (and often unwarranted or false) tropes surrounding romantic (...) life, this tendency has not yet reached the analysis of falling in love. The phenomenon continues to be looked at mostly through a compendium of generalisations taken as metaphysical truths—the view of falling in love being akin to “losing one’s mind” or “not being able to think about anything else”. Here, I analyse some of these generalisations to show that although they may reflect some experiences of what falling in love feels like, they wrongly reduce falling in love to two related, but distinct, phenomena: limerence and infatuation. My aim is to refine the current terminology to lay the foundations for a neutral view of falling in love. (shrink)

Altruism and solidarity are concepts that are closely related to organ donation for transplantation. On the one hand, they are typically used for encouraging people to donate. On the other hand, they also underpin the regulations in force in each country to different extents. They are often used indistinctly and equivocally, despite the different ethical implications of each concept. This paper aims to clarify to what extent we can speak of altruism and solidarity in the predominant models of organ donation. (...) It also raises the ethical question of whether these categories are adequate as a basis for such models, bearing in mind that organs are a scarce resource and that a shortage of them may mean that fewer lives are saved or improved. (shrink)

This article discusses the category of foreigner in the context of academia. In the first part I explore this category and its philosophical significance. A quick look at the literature reveals that this category needs more attention in analyses of dimensions of privilege and disadvantage. Foreignness has peculiarities that demarcate it from other categories of identity, and it intersects with them in complicated ways. Devoting more attention to it would enable addressing issues affecting foreigners in academia that go commonly unnoticed. (...) In the second part of the article I argue that current efforts to make academia a more inclusive environment should address the disadvantages that many foreign academics face. I focus on two senses of foreigner: working and living in a country that is not your country of origin, and being a nonnative speaker of the language in which you work. (shrink)

Why does social injustice exist? What role, if any, do implicit biases play in the perpetuation of social inequalities? Individualistic approaches to these questions explain social injustice as the result of individuals’ preferences, beliefs, and choices. For example, they explain racial injustice as the result of individuals acting on racial stereotypes and prejudices. In contrast, structural approaches explain social injustice in terms of beyond-the-individual features, including laws, institutions, city layouts, and social norms. Often these two approaches are seen as competitors. (...) Framing them as competitors suggests that only one approach can win and that the loser offers worse explanations of injustice. In this essay, we explore each approach and compare them. Using implicit bias as an example, we argue that the relationship between individualistic and structural approaches is more complicated than it may first seem. Moreover, we contend that each approach has its place in analyses of injustice and raise the possibility that they can work together—synergistically—to produce deeper explanations of social injustice. If so, the approaches may be complementary, rather than competing. (shrink)

In this note, my aim is to point out a phenomenon that has not received much attention; a phenomenon that, in my opinion, should not be overlooked in the professional practice of philosophy, especially within feminist efforts for social justice. I am referring to the way in which being a non-native speaker of English interacts with the practice of philosophy.1 There is evidence that non-native speakers are often perceived in prejudiced ways. Such prejudiced perception causes harm and, more importantly, constitutes (...) wrongdoing. As in other cases of prejudiced perception and biased behavior, it would be pretentious and misguided to expect philosophers and the philosophy profession to be free from this vice. There are good reasons to think that this prejudiced perception is bad not only for the persons who are perceived in such a way, but also for the profession, for it might make us miss important things that could improve philosophy in general. I claim we should be more sensitive to this phenomenon, both out of concern for justice, and for the sake of doing better philosophy. (shrink)

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

In this paper, I argue that nonhuman animals can be subject to epistemic injustice. I consider Miranda Fricker’s (2007) account of the nature of the harm of epistemic injustice and highlight that it requires that a knower be invested in being recognized as a knower. I argue that a focus on know-how, rather than testimony or concepts for self-understanding and communication, can serve to highlight how nonhuman animals can suffer epistemic injustice without an investment in recognition, by focusing on distributive (...) justice concerning epistemic goods. Drawing from work in animal ethology and movement ecology, I argue that human interruption of animal lifeways has negative downstream effects on nonhuman animals’ ability to acquire ‘answers’ to ‘questions’ they have an interest in answering: namely, acquiring both true beliefs about conspecifics and their environment, as well as acquisition of behaviors and skills that enable everyday successful coping, and that these interruptions can constitute epistemic injustice. (shrink)

The idea that love changes who we are is widely shared, and has been mostly explored from a stance in the middle stage of love (i.e., when people already love each other). But how do we get there? And what happens when love ends? In this chapter, I explore how self-understanding may be shaped in different ways at different stages of love through the notions of narrative and existential feeling. As I will argue, love gains narrative momentum at the beginning, (...) which is maintained during the middle, and ultimately extinguished at the end. This momentum is triggered and later sustained by the existential feeling that ‘things make sense’, which keeps the lovers oriented towards each other. (shrink)

En el presente artículo (i) se desarrolla una crítica al discurso histórico-filosófico de Kant para explicitar sus condiciones de posibilidad, desde lo cual se erige un modelo hermenéutico que (ii) hace inteligible la historia filosofante de la filosofía presente en Los progresos de la metafísica desde los tiempos de Leibniz y Wolff, mostrando cómo las condiciones operan allí y constituyen una determinada narrativa que da cuenta de las perspectivas desde las cuales se ofrece la historia; después (iii) se realiza la (...) interpretación de la historia desde el modelo con el fin de señalar su sostenibilidad; al final, (iv) se vincula la historia filosófica con la propia filosofía trascendental de Kant, legitimando con ello al modelo y señalando cómo el horizonte del proyecto crítico es esa misma historia. (shrink)

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

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

When travelling to a new city, we acquire knowledge about its physical terrain, directions, historical facts and aesthetic features. Engaging in tourism practices, such as guided walking tours, provides experiences of a city that are necessarily mediated and partial. This has led scholars in tourism studies, and more recently in philosophy, to question the epistemological value of city tours, critiquingthem as passive, lacking in autonomous agency, and providing misrepresentative experiences of the city. In response, we argue that the mediated and (...) partial knowledge of a city acquired through city tours is not epistemologically disvaluable. Although city tours involve the transmission of testimonial knowledge, this does not necessarily render tourists as passive and non-autonomous. Instead,tourists have the potential to participate in the generation of their knowledge actively. Moreover, we argue that city tours also provide a tourist with valuable ‘objectual’ knowledge of a city, whichhas the potential to be first-personal and active, and does not necessarily misrepresent the city’s identity. This type of knowledge is valuable both for tourists as credible epistemic agents, and for the city itself, as the knowledge generated by the tour can facilitate an accurate representation of the city and promote social transformation. We conclude by highlighting four further epistemic and ethical implications of our argument. (shrink)

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

With the current international competition among global companies, Business English as a Lingua Franca (BEFL) has become a necessity. As for one, Boardwalk Direct Selling Company recognizes the adoption of the BEFL concept within the organization to equip its workforce with adequate English language skills at par with global standards. This study aims to assess the organization’s current English proficiency and the readiness of its employees to embrace BEFL. This also presents the major English language skills areas that need improvement (...) through training intervention. A stratified sampling method is utilized to extract data via an online survey. Respondents are strategically chosen to represent different strata such as organizational departments or groups, job levels, tenure, and age. A convenient size of 34 respondents participated in this study. Generally, respondents acknowledge the importance of the English language skill set in their job functions and as criteria for their career growth. Half of the sampling population affirms their English language proficiency. However, the study reveals that Boardwalk employees are willing to subject themselves to improving their English skills, most particularly in speaking and writing aspects. Given their willingness, the employees recommend that the company strengthen its BEFL trainings across the organization. Moreover, with the current setup of mostly working from home due to COVID restrictions, majority of the employees prefer online learning. (shrink)

El presente artículo tiene por propósito construir una interpretación de La docta ignorancia de Nicolás de Cusa que articula su contexto histórico-cultural con la obra para ofrecer un sentido: la limitación de la razón humana para aprehender una verdad absoluta y las propuestas de una armonía interreligiosa y una reestimación del cosmos como consecuencias. Ello implica (I) reconstruir el horizonte sobre el cual surge y con el cual dialoga Nicolás de Cusa; (II) elaborar una interpretación crítica de La docta ignorancia (...) que muestre su estructura conceptual; y (III) descifrar la manera específica en que la obra de Cusa responde a su horizonte planteándose un sentido. Lo anterior sustenta una interpretación no lineal del texto de Cusa que le representa como crítico radical, no sólo reformador, de cuestiones filosóficas medievales, al limitar los alcances de la ontología y señalar un ámbito metafísico incognoscible. (shrink)

En este capítulo, defiendo que el proceso de identificación presente en relaciones de amor romántico tiene una estructura narrativa en tres niveles: social, intersubjetivo y personal.

Love enhancement can give us as a say on whom we love and thus ‘free’ us from our brain chemistry, which is mostly out of our control. In that way, we become more autonomous in love and in our life in general, as long as love enhancement is a free, voluntary choice. So goes the argument in favour of this addition to medical interventions of relationships. In this paper, I show that proponents of love enhancement have overlooked, or at least (...) underestimated, the fact that love itself impacts people’s choices. Since this could include the choice for love or anti-love drugs, I call for a re-formulation of the underlying view on autonomy before this medical intervention is made available to the public. (shrink)

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

Pretende mostrarse en este artículo que la física clásica1 no deja lugar para el indeterminismo, tal como Laplace proclamó hace casi dos siglos. No se discute aquí la validez de la física clásica; el objetivo es mostrar que ésta es un modelo del mundo determinista, y si el mundo responde a este modelo o no es otro tema. Algunos autores, como Popper o Prigogine, han intentado rebatir este determinismo en la física clásica en base a argumentos tales como la existencia (...) de sistemas con bifurcaciones, la flecha del tiempo, el caos, etc. Muchos filósofos postmodernos también han elegido el tema del caos para defender ciertas ideas tan confusas como erróneas ("en río revuelto ganancia de pescadores"). Sin embargo, aquí se mostrará que todo lo que están haciendo estos autores es básicamente confundir de manera inapropiada el determinismo con la predictibilidad, y que Laplace estaba más en lo cierto que sus detractores. (shrink)

El materialismo de la Edad Moderna nos describe al hombre como una máquina, comparable a un complejo artilugio mecánico. Cabe entonces imaginar que una máquina no-biológica pueda constituir un ser pensante como lo son los seres humanos, e incluso cabría pensar en la posibilidad de codificación de una mente humana real para su posterior trasvase a un sustrato artificial. Considero que estas últimas posiciones son más propias de la cultura friki o de amantes de la ciencia ficción que de una (...) cultura humanista seria. En cualquier caso, una cosa parece clara: la simulación por ordenador de cualquier tipo de materia no es la materia misma. Una simulación por ordenador de una estrella no emite luz ni calor, y del mismo modo tampoco ofrece calor humano (en términos materiales) ni voluntad de vivir una máquina que hipotéticamente pueda contener toda la información sobre el ser humano y simular sus respuestas. -/- English translation: The materialism of the Modern Age describes human beings as machines, comparable to complex mechanical devices. It is then possible to imagine that a non-biological machine can constitute a thinking being as humans are, and one could even think of the possibility of coding a real human mind for its subsequent transfer to an artificial substrate. I think that these latter positions are more typical of the geek culture or of science fiction lovers than of a serious humanist culture. In any case, one thing seems clear: the computer simulation of any type of matter is not the matter itself. A computer simulation of a star does not emit light or heat, and likewise a machine that hypothetically can contain all the information about a human being and simulate his/her responses offers neither human heat (in material terms) nor will to live. (shrink)

Accessing reliable and accurate information is essential to the proliferation of information through various channels. This can help individuals make informed decisions and avoid misinformation or disinformation. In such a case, creating an online information system should be prioritized to provide available data and information for planning, budgeting, and allocating resources and operational targets. This study assessed the level of satisfaction with the usability of EBEIS/LIS data and school management by the Department of Education among public secondary schools of the (...) Division of Bohol during 2019-2020. This research employed a quantitative method using the revised perception questionnaire, which underwent pilot testing using Cronbach's coefficient alpha to check the reliability level. Findings revealed that administrators, classroom teachers, and coordinators were satisfied with using data in school management. Findings revealed that administrators, classroom teachers, and coordinators were satisfied with using data in school management, satisfied with the personnel involved in facilitating the data, the information literacy given, and the ICT facilities to be used in online access data. However, some schools need more internet connectivity and more availability of posted/printed manuals and guidelines on accessing the online system. A need arises to provide a streamlined copy of the manual, which can be used as guidelines for online access, and strengthen its support in acquiring internet connectivity for all its learning facilities by partnering with internet service providers to optimize the signal. (shrink)

A common approach in the philosophy of love defines love as caring about one another and promoting one another's interests, aims and values. The view faces several problems and has been re-formulated to avoid them. However, here I argue that a larger re-formulation of the definition of love is needed in order to accommodate three instances of what I call 'non-harmonious' relationships. I identify three types of non-harmonious love (featuring problematic interests, opposing interests and neutral interests the lovers do not (...) care about) and ultimately claim that our definition of love must incorporate conflict and self- interest, and we should then abandon the excessive focus on the sharing of values. (shrink)

In their strife for designing a moral system where everyone is given equal consideration, cosmopolitan theorists have merely tolerated partiality as a necessary evil (insofar it means that we give priority to our kin opposite the distant needy). As a result, the cosmopolitan ideal has long departed from our moral psychologies and our social realities. Here I put forward partial cosmopolitanism as an alternative to save that obstacle. Instead of demanding impartial universal action, it requires from us that we are (...) equally responsive in all the relationships we stand in. That goes from the local to the cosmopolitan sphere, since I defend that we are related with strangers as co-members of the global community. Thus, partiality not only is accommodated by cosmopolitanism, but actually supports it: only by having meaningful personal relationships we become able to care for distant strangers. (shrink)

Metaphysical considerations aside, today’s inheritors of the tradition of natural philosophy are primarily scientists. However, they are oblivious to the human factor involved in science and in seeing how political, religious, and other ideologies contaminate our visions of nature. In general, philosophers observe human (historical, sociological, and psychological) processes within the construction of theories, as well as in the development of scientific activity itself. -/- In our time, feminism—along with accompanying ideas of identity politics under the slogan “diversity, inclusion, equity”—has (...) emerged in science policies. The vast majority of scientists (including myself) are convinced that discrimination is reprehensible. We also believe that all individuals of any sex, race, ethnic group, or ideology should be valued in academia solely based on his or her merits and potential through equality programs. However, as I will show in this article, political indoctrination has inadmissibly undertaken the struggle for equality in academic institutions in Western countries. I argue here that universities and research institutes should be politically free (neutral) to encourage academic freedom. -/- One negative aspect of equality programs is that worldwide, scientists are harassed for expressing opinions related to the “gender” issue. This situation severely restricts scientists’ freedom of expression, even within the limits of the law. Codes of conduct extending beyond legal boundaries are examples of this issue. Scientists who express their views about “gender” are often harassed, bullied, and socially or academically excluded. Thus, we are witnessing a wave of proselytizing in research institutes and science-associated media. Today, there is widespread biased propaganda of “victimhood”. This propaganda proposes positive discrimination and increasing women’s participation in unnatural ways. It also bends the history of science by overvaluing the creations of forgotten women, offering lectures on indoctrination, organizing congresses on gender and science, and persecuting anyone who sees the subject differently. All of this covered by a multitude of associations that financially benefit from these discourses through succulent subsidies of public money. Apparently, feminism is no longer about fighting against discrimination. Instead, it is about imposing an ideology and giving more power to one group of people. Thus, we must ask whether the end justifies the means. (shrink)

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

El presente artículo ofrece una interpretación de la totalidad de la filosofía kantiana como reforma al concepto de filosofía de acuerdo con la naturaleza metafísica y moral de la razón. Para ello se articulan los elementos que sirven a la reforma, a saber, la comprensión de la filosofía bajo el concepto escolástico y bajo el cósmico, este último desprendido de la teleología racional expresada en la consideración histórica de la filosofía. Después, se construye la interpretación de la metodología arquitectónica que (...) utiliza la reforma, primero demostrando que la pregunta crítica sobre los juicios sintéticos a priori sirve para determinar los conocimientos posibles; posteriormente, argumentando que la pregunta se subsume a los intereses racionales de los seres humanos para vincular los conocimientos con el fin de la razón, lo cual corresponde a la estructuración de la filosofía según la Sabiduría a la que tiende. Por último, se propone cuál es la labor que cada Crítica tiene dentro de todo el proyecto de reforma. La interpretación, por tanto, recupera las intenciones eminentemente metafísicas y morales de la empresa kantiana, permitiendo abordarla en su conjunto. (shrink)

This brief article presents the introduction and draft of the fundamental ideas developed at length in the book of the same title, which gives a challenging point of view about science and its history/philosophy/sociology. Science is in decline. After centuries of great achievements, the exhaustion of new forms and fatigue have reached our culture in all of its manifestations including the pure sciences. Our society is saturated with knowledge which does not offer people any sense in their lives. There is (...) a loss of ideals in the search for great truths and a shift towards an anodyne specialized industry. (shrink)

The claim of the freedom of the will (understood as an individual who is transcendent to Nature) in the name of XXth century scientific knowledge, against the perspective of XVIIIth-XIXth century scientific materialism, is analysed and refuted in the present paper. The hypothesis of reductionism finds no obstacle within contemporary natural sciences. Determinism in classical physics is irrefutable, unless classical physics is itself refuted. From quantum mechanics, some authors argue that free will is possible because there is an ontological indeterminism (...) in the natural laws, and that the mind is responsible for the wave function collapse of matter, which leads to a choice among the different possibilities for the body. However, here I defend the opposite thesis because indeterminism does not imply free will, and because the considerations about an autonomous mind sending orders to the body is against neuroscience or evolutionary theories about human beings. The quantum theory of measurement can be interpreted without the intervention of human minds, but other fields of science cannot contemplate the mentalist scenario. A fatalistic or materialist view, which denies the possibility of a free will, makes much more sense in scientific terms. (shrink)

A través del presente artículo se realiza una lectura crítica de la conferencia de Gadamer Platón como retratista de 1988, con el propósito de exponer los rasgos esenciales de la hermenéutica del autor que en ese texto operan, a saber, los que determinan el quehacer hermenéutico como fenomenología del entendimiento, comprendiendo por este una estructura que involucra conocimiento teorético y práctico. Asimismo, lo anterior pretende extraer críticamente los mencionados elementos desde el dinamismo de la actividad hermenéutica presentes en la conferencia, (...) a la vez que señalar la influencia que Sócrates y Platón tuvieron sobre el pensamiento gadameriano. (shrink)

Mauricio Beuchot proposed in his Treatise of Analogical hermeneutics (1997) a new interpretative model based on the ancient concept of "analogy". As his proposal is a new hermeneutical model, I describe here some of its main arguments with the aim of analyzing and discussing Beuchot's analogical method of interpretation. / Mauricio Beuchot propuso en su obra Tratado de hermenéutica analógica (1997) una nueva herramienta interpretativa basada en el antiguo concepto de 'analogía'. Su propuesta refresca los debates en torno a la (...) hermenéutica y ofrece un modelo nuevo para la interpretación, mismo que ha generado interés internacional. Aquí presento dicha propuesta, sobre todo porque la considero lo suficientemente interesante como para estudiarla y debatirla. (shrink)

I’m at the playground with my baby, and a smiling adult inquires, “Is it a boy or a girl?” Scientific studies show that if I say X, they will see my baby as doing A, being A, feeling A—versus if I say Y.1 They’ll likely make different assumptions about whether my baby is able to climb up the playground structures and sit without support, and they’ll encourage my baby to engage in different activities.2 And of course, they’ll respond to them (...) differently depending on whether they think the baby is a boy or a girl. What do I do if I don’t want that to happen? One way to respond to the question is not to reveal the gender, or rather, to reject the assumption that my baby already has a gender, which is arguably a weird move, breaking out of a smoothly functioning, well-oiled social exchange. Here I want to talk about this weird move: How weird it is? What are some of the reasons to make the move anyway, and what are some of the concerns? (shrink)

The article studies historically and systematically one of the most important aspects of Suárez’s metaphysics: the actualism, which consists in a reinterpretation of the Aristotelian doctrine of potency and act, which rejects the potency in its own sense and replaces it by the idea of an actuated potency (i.e., possessing an own being).

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

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

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

A short story about love, suspense and criminal inclinations. Un relato literario sobre amor y proyecciones criminales.

This article studies the "Theory of the Pur Object" in the Spanish philosopher Antonio Millán-Puelles, relating it to the Scholastics and to of Husserl and Hartmann.

El presente artículo demuestra que el tránsito entre la naturaleza y la libertad —como es expuesto en la Introducción a la Crítica del Juicio— debe ser comprendido como un argumento teorético y práctico, cuyo propósito es demostrar la posibilidad del Sumo Bien en la naturaleza. Con este propósito, se reconstruye histórico-genéticamente el contexto en que aparece el tránsito dentro de la composición de la obra, justificando así su validez como sentido global de la Crítica. Después, se demuestra que el origen (...) de la exigencia sobre el tránsito proviene del proyecto arquitectónico, como es interpretado a partir de la Crítica de la razón pura, lo cual permite caracterizar las condiciones que debe cumplir para ser construido. Por último, se interpreta el tránsito desde el enfoque arquitectónico y se identifican los momentos de su construcción a lo largo de la crítica del Juicio estético y del teleológico, lo que demuestra su carácter argumental teorético y práctico. A partir de lo anterior, se pretende justificar la unidad del sentido de la Crítica del Juicio, así como la complementariedad entre sus dos momentos. (shrink)

This paper reconciles an inconsistency between the benefits of mind wandering and a prominent conception of attention in philosophy and cognitive psychology, namely, the prioritization view. Since we prioritize the information in a task less if we are doing it while mind wandering compared to solely concentrating on it, why does our performance in the task sometimes improve when we are mind wandering? To explain this, we offer a conception of diffuse attention that generalizes from external to internal forms of (...) attention and captures deep commonalities between the two (Chun et al. 2011). We conceptualize mind wandering as an instance of internal diffuse attention that also induces diffuse attention in other concurrent tasks. Moreover, pace the prioritization view, certain tasks are in fact better performed with diffuse attention, which prioritizes information less than focused attention. Our account of mind wandering as an instance of the more general category of diffuse attention improves upon current leading philosophical views of mind wandering (such as Irving 2016) by better explaining the interaction between mind wandering and other tasks. (shrink)