Livro-texto de introdução à lógica, com (mais do que) pitadas de filosofia da lógica, produzido como uma versão revista e ampliada do livro Forallx: Calgary. Trata-se da versão de 13 de outubro de 2022. Comentários, críticas, correções e sugestões são muito bem-vindos.

This is the report on the XVI BRAZILIAN LOGIC CONFERENCE (EBL 2011) held in Petrópolis, Rio de Janeiro, Brazil between May 9–13, 2011 published in The Bulletin of Symbolic Logic Volume 18, Number 1, March 2012. -/- The 16th Brazilian Logic Conference (EBL 2011) was held in Petro ́polis, from May 9th to 13th, 2011, at the Laboratório Nacional de Computação o Científica (LNCC). It was the sixteenth in a series of conferences that started in 1977 with the aim of (...) congregating logicians from Brazil and abroad, furthering interest in logic and its applications, stimulating cooperation, and contributing to the development of this branch of science. EBL 2011 included more than one-hundred and fifty participants, all of them belonging to prominent research institutes from Brazil and abroad, especially Latin America. The conference was sponsored by the Academia Brasileira de Ciências (ABC), the As- sociation for Symbolic Logic (ASL), Universidade Estadual de Campinas (UNICAMP), Centre for Logic, Epistemology and the History of Sciences (CLE), Laboratório Nacional de Computação o Científica (LNCC), Pontif ́ıcia Universidade Cato ́lica do Rio de Janeiro (PUC- Rio), Sociedade Brasileira de Lógica (SBL), and Universidade Federal Fluminense (UFF). Funding was provided by Conselho Nacional de Desenvolvimento Cient ́ıfico e Tecnolo ́ gico (CNPq), Fundac ̧a ̃o de Amparo `a Pesquisa do Estado de São Paulo (FAPESP), Fundação Euclides da Cunha (FEC), and Universidade Federal Fluminense (UFF). The members of the Scientific Committee were: Mário Folhadela Benevides (COPPE- UFRJ), Fa ́bio Bertato (CLE-IFCH-UNICAMP), Jean-Yves Béziau (UFRJ), Ricardo Bianconi (USP), Juliana Bueno-Soler (UFABC), Xavier Caicedo (Universidad de Los An- des), Walter Carnielli (CLE-IFCH-UNICAMP), Oswaldo Chateaubriand Filho (PUC-Rio), Marcelo Esteban Coniglio (CLE-IFCH-UNICAMP), Newton da Costa (UFSC, President), Antonio Carlos da Rocha Costa (UFRG), Alexandre Costa-Leite (UnB), I ́tala M. Loffredo D’Ottaviano (CLE-IFCH-UNICAMP), Marcelo Finger (USP), Edward Hermann Haeusler (PUC-Rio), Décio Krause (UFSC), João Marcos (UFRN), Ana Teresa de Castro Martins (UFC), Maria da Paz Nunes de Medeiros (UFRN), Francisco Miraglia (USP), Luiz Car- los Pereira (PUC-Rio and UFRJ), Elaine Pimentel (UFMG), and Samuel Gomes da Silva (UFBA). The members of the Organizing Committee were: Anderson de Araujo (UNICAMP), Walter Carnielli (CLE-IFCH-UNICAMP), Oswaldo Chateaubriand Filho (PUC-Rio, Co- chair), Marcelo Correa (UFF), Renata de Freitas (UFF), Edward Hermann Haeusler (PUC- RJ), Hugo Nobrega (COPPE-UFRJ), Luiz Carlos Pereira (PUC-Rio e IFCS/UFRJ), Leandro Suguitani (UNICAMP), Rafael Testa (UNICAMP), Leonardo Bruno Vana (UFF), and Petrucio Viana (UFF, Co-chair). (shrink)

One way to detect, monitor and prevent adverse events with the help of Information Technology is by using ontologies capable of representing three levels of reality: what is the case, what is believed about reality, and what is represented. We report on how Basic Formal Ontology and Referent Tracking exhibit this capability and how they are used to develop an adverse event ontology and related data annotation scheme for the European ReMINE project.

The data analyzed in this paper are part of the results described in Bueno et al. (2000). Three cytogenetics endpoints were analyzed in three populations of a species of wild rodent – Akodon montensis – living in an industrial, an agricultural, and a preservation area at the Itajaí Valley, State of Santa Catarina, Brazil. The polychromatic/normochromatic ratio, the mitotic index, and the frequency of micronucleated polychromatic erythrocites were used in an attempt to establish a genotoxic profile of each area. It (...) was assumed that the three populations were in the same conditions with respect to the influence of confounding factors such as animal age, health, nutrition status, presence of pathogens, and intra- and inter-populational genetic variability. Therefore, any differences found in the endpoints analyzed could be attributed to the external agents present in each area. The statistical models used in this paper are mixtures of negative-binomials and Poisson variables. The Poisson variables are used as approximations of binomials for rare events. The mixing distributions are beta densities. The statistical analyzes are under the bayesian perspective, as opposed to the frequentist ones often considered in the literature, as for instance in Bueno et al. (2000). (shrink)

This paper has a twofold aim. On the one hand, we will discuss the much debated question of the source of normativity (which traditionally has nature and practical reason as the two main contenders to this role) and propose a new answer to it. Second, in answering this question, we will present a new account of practical wisdom, which conceives of the ethical virtues as ultimately unified in the chief virtue of phronesis, understood as ethical expertise. To do so, we (...) will first criticize the main current view of phronesis and its bearer (the phronimos), then offer another view of the nature of phronesis and of its relation to the other ethical virtues. Our proposal should not be intended as an interpretation of Aristotle’s own view; rather, it should be seen as a broadly Aristotelian theoretical proposal, which we believe can satisfyingly address most of the problems that afflict the more traditional accounts of practical wisdom. In section 2 of this paper, after criticizing first-nature naturalistic views of moral virtue, we take practical reason to be the cornerstone of second-nature naturalistic views; in section 3, we will outline criticisms to which, in our view, the traditional views of phronesis are ill-suited to respond, and, in section 4, we will outline our view of phronesis as ethical expertise – a view which in our view is immune to the above-mentioned criticisms – by spelling out the three main tenets of phronesis as ethical expertise: a conceptual thesis, an epistemic thesis, and the educational implications of the two. Finally, we will support our proposal with some empirical evidence taken from cognitive science. (shrink)

Assessment of marine debris ingestion by sea turtles is important, especially to ensure their survival. From January to December 2011, 23 specimens of five species of sea turtleswere found dead or dying after being rehabilitated, along the coast of the municipality of Rio de Janeiro, Brazil. To detect the presence of marine debris in the digestive tract of these turtles, we conducted a postmortemexamination from the esophagus until the distal portion of the large intestine for each specimen. Of the total (...) number of turtles, 39% had ingested marine debris such as soft plastic, hard plastic, metal, polyethylene terephthalate (PET) bottle caps, human hair, tampons, and latex condoms. Five of the seven sea turtles species are found along the Brazilian coast, where they feed and breed. A large number of animals are exposed to various kinds of threats, including debris ingestion. (shrink)

Sentada en un bar, mientras Simone de Beauvoir lee mi artículo de la semana pasada, la miro. Ninguna madre burguesa tendría de qué quejarse: la señora Beauvoir tiene una blusa cuidadosamente planchada; está fresca como una rosa, su rostro es terso y limpio, de ella emana un discreto perfume, es verdaderamente perfecta. Su rebelión contra su familia y su entorno, tan bien descrita en las Memorias de una joven formal, no se muestra en los detalles de la vestimenta. No, definitivamente, (...) Simone de Beauvoir no tiene la agresividad "amazónica" al límite. (shrink)

In this chapter, we will offer a sketch of the state of the art as concerns existing accounts of virtue acquisition in relation to automaticity. In particular, we will focus on the so-called “skill model,” which we aim to improve by questioning its rather common underlying dualistic picture of the mind. Then we will propose an account of skillful emotions by identifying the features that make them both automatic and embedded in an intelligent practice. Finally, we will show how this (...) view can help the skill model by offering a better description of emotion shaping in virtue acquisition. By doing so, we will contend that emotions contribute autonomously and actively to the skillfulness of the habits in which they are embedded. (shrink)

Pulcro, sobrio, comedido, preciso, cotidiano, manual, podrían ser calificativos (demasiado fácilmente) aplicables al trabajo de Amaya Bombín. Como si se tratara de la labor de una cirujana, de una bordadora, de una artesana, de un ama de casa. Si afirmáramos esto no solamente estaríamos recurriendo a tópicos sobradamente manidos cuando se trata de hablar de la obra de mujeres artistas, sino que además estaríamos desviando nuestra atención de lo que se nos ha dado a experimentar para reflexionar. [...].

Ante estas obras de Victoria Diehl es fácil pensar en conocidos modelos anatómicos en cera o en la iconografía de Venus y Evas de las que un vistazo rápido a cualquier libro de historia del arte nos mostraría múltiples variantes. Algo de todo ello hay aquí. Pero también hay algo que hace que los espectadores se detengan a pensar. Algo más allá de lo reconocible que hace que las lenguas del pasado se muevan a un ritmo actual. Hermes, al trasladar (...) sus mensajes los interpreta, los adapta al interlocutor y al medio; los transforma, los traduce, los recrea. Y logra ponernos en movimiento. [...]. (shrink)

The appearance of openly accessible Artificial Intelligence Applications such as Large Language Models, nowadays capable of almost human-level performances in complex reasoning tasks had a tremendous impact on public opinion. Are we going to be "replaced" by the machines? Or - even worse - "ruled" by them? The behavior of these systems is so advanced they might almost appear "alive" to end users, and there have been claims about these programs being "sentient". Since many of our relationships of power and (...) social dominance are apparently based on intelligence, where the "smarter" seems to prevail on the "dumber" (as we see for example with livestock farming, or with the distribution of salaries according to formal and intellectual qualifications etc.) the emergence of programs and AI applications of this level of sophistication brings us to the question "what will AI do to us?". Our error is to frame Artificial Intelligence in the same way we frame Natural Intelligence and mistakenly address it as we would do with biological life, even applying to it the same biopolitical categories. We here try to reverse the common arguments in relationship between life and intelligence and show that our progresses in Artificial Intelligence might have no immediate consequence for the topic of life as such, as life and intelligence are well separated issues, and - even when we would like to somehow fuse them together, we are very far away from having an "Artificial Life" to the degree of complexity and effectiveness we have with "Artificial Intelligence". (shrink)

In this paper art history and visual studies, the disciplines that study visual culture, are presented as a field whose conjectural paradigm can be used to understand the epistemic problems associated with abduction. In order to do so, significant statements, concepts and arguments from the work of several specialists in this field have been highlighted. Their analysis shows the fruitfulness and potential for understanding the study of visual culture as a field that is interwoven with the assumptions of abductive cognition.

Commentary to Leslie McCall's 2005 paper "The complexity of intersectionality", with a review of her main points and some critical remarks.

O debate em torno do não conceitualismo kantiano ganhou notoriedade nas pesquisas em filosofia kantiana contemporânea desde a publicação do artigo de Robert Hanna, em 2005, Kant and nonconceptual content (“Kant e o conteúdo não conceitual”). Desde então, muito tem sido discutido sobre essa nova leitura da doutrina do idealismo transcendental que busca compatibilizá-la com os argumentos não conceitualistas da filosofia analítica. Procuramos mostrar de que forma a intuição pura do espaço, enquanto forma a priori da sensibilidade, introduz uma estrutura (...) espacial-egocêntrica na experiência perceptiva, que não requere a função da síntese governada por conceitos, própria da faculdade do entendimento, e que permite estruturar um tipo de conteúdo cuja natureza é não conceitual. Para atingir tal objetivo, esta dissertação foi dividida em três capítulos. No primeiro, abordamos o desenvolvimento da doutrina da idealidade transcendental do espaço e do tempo que culmina na tese das formas puras não conceituais da sensibilidade. No segundo capítulo, fazemos um apanhado do debate entre conceitualistas e não conceitualistas na contemporaneidade. Mais especificamente, abordamos os problemas que regem a posição conceitualista padrão, pautada principalmente por John McDowell, e as respostas não conceitualistas que se desenvolveram a partir da posição de Gareth Evans, com foco especial na teoria do espaço egocêntrico. No terceiro capítulo, por fim, abordamos os principais problemas que a posição não conceitualista kantiana precisa enfrentar quando propõe que a doutrina da idealidade transcendental do espaço e do tempo seja compatível com a tese do conteúdo não conceitual da experiência. (shrink)

In the present article, we attempt to elucidate the conceptual rela- tionship between censorship and emotional development. We employ a framework from emotion regulation studies in order to clarify how censorship works and to ex- plain why it cannot affect emotional development in the same way as the remaining types of emotional regulation. Nevertheless, we argue that, by focusing on Plato’s ac- count of censorship, and specifically of its sociocultural function, one can find that it is not a useless device (...) for emotional development. Censorship affects relevant variables in the dynamics of contraposed emotional processes that compete for dominance. (shrink)

Many approaches have been taken regarding this topic, some of them are anthropological or scientific that pursue the understanding of why we eat meat, but from the philosophical lens this question is solved in the field of applied ethics, which is the area that debate about the moral status of animals (nonhuman animals) and where different theorizations that tried to explain the relationship between animals and humans and the examination of the morality of meat consumption take place. Some of these (...) approaches could be find within the concepts of animal rights, vegetarianism, animal cruelty and so on. (shrink)

One way to detect, monitor and prevent adverse events with the help of Information Technology is by using ontologies capable of representing three levels of reality: what is the case, what is believed about reality, and what is represented. We report on how Basic Formal Ontology and Referent Tracking exhibit this capability and how they are used to develop an adverse event ontology and related data annotation scheme for the European ReMINE project.

Bajo el título «Utopías, distopías y otras nostalgias», la cuarta edición del Congreso de Pensamiento Interdisciplinar, organizado por alumnos del grado de Filosofía, Política y Economía de la Alianza 4 Universidades, abordó el controvertido fenómeno woke, una supuesta mezcla de izquierda identitaria y progresismo políticamente correcto al que se acusa de promover la censura y la llamada «cultura de la cancelación». Sobre esta cuestión conversaron la escritora y filósofa Elizabeth Duval, la investigadora Ayme Román y el director académico y profesor (...) del Instituto Superior de Sociología, Economía y Política (ISSEP), Miguel Ángel Quintana Paz, en un debate moderado por dos de los alumnos organizadores del congreso, Guzmán Díez e Isabel Rodríguez. (shrink)

Descripción de cómo las élites del mundo actual han traicionado al resto de la población en un proyecto global que ya solo beneficia a ellas.

Today, the notion of identity is usually linked with ethical-political discussions like multiculturalism, gender or sexual diversity, recognition of plurality, etc. Nevertheless, the flourishing of this vision that interprets “identity” mainly in its plural form (as “identities”) contrasts sharply with the sense that “identity” has had during most of the history of philosophy (in which identity was understood in connection with “unity” or “selfsameness”, not with “diversity” or “otherness”). In order to explain the passage from one notion of identity to (...) the other (a passage mainly made in the last third of the 20th century), we will focus on the reflections made by Ludwig Wittgenstein towards the middle of that century. Our contention is that these reflections open the way to a more plural understanding of human identity, against the many interpreters of Wittgenstein that defend the opposite: that he offered a strong notion of common human identity in his writings, a notion based on the idea of “human nature”. In order to sustain our thesis, we will have to give an interpretation of some key terms of Wittgenstein’s philosophy (like “forms of life” or “natural history”) from a pluralistic point of view; this is the only way of understanding to what extent he is a predecessor of contemporary discussions about plural identities. (shrink)

Desde un punto de vista postmetafísico y a partir de los argumentos que nos proporciona un autor como Ludwig Wittgenstein, trataremos de defender la tesis de que las normas en general cobran su carácter normativo de la responsabilidad que se atribuye a cada agente cuando, al actuar en sociedad, se liga a los compromisos que sostienen la posibilidad de que esa acción sea común. Esos compromisos, ya que no pueden responder ante una instancia ajena a los agentes sociales , habrán (...) de tener el cariz práctico de todo lo que atañe en exclusiva a los afanes de los humanos entre sí. Una regla no nos pide que respondamos de su cumplimiento o no, pero nosotros sí que podemos pedirnos cuentas unos a otros de ese cumplimiento o vulneración a partir de la responsabilidad compartida en la vida social en que pululan tales reglas; de hecho, a aquellos que las incumplen gravemente, siempre podemos apartarlos definitivamente de nuestra vida en sociedad adjudicándoles «maldad» o «locura» persistente. Al caer así en la cuenta de que las reglas tienen sólo este género de responsabilidad mutua, una nueva regla se nos puede hacer plausible junto a las demás: la de tolerar la posibilidad de otros compromisos con diferentes reglas en otros contextos que hayan generado otras responsabilidades diferentes a las nuestras. (shrink)

If we classify ethical theories into ‘immanentist’ (those that detect what is ethically acceptable in some type of world events, such as the utilitarian growth of general benefits) and ‘transcendentalist’ (those that locate in some space beyond this world the reason why we should behave ethically – for example, due to some kind of otherworldly reward –), then the moral philosophy of the so-called ‘first’ Wittgenstein would occupy a special place between both extremes of such a dichotomy. To a certain (...) extent, it could be said that the ethical proposal of Wittgenstein during his years composing the Tractatus Logico-philosophicus maintains a delicate balance that avoids both its exclusive submission to transcendental instances (fundamentals), and its total assimilation by immanent motivations (benefits) when justifying the fact of acting in a correct way. In this article we will look at such a Wittgensteinian pirouette between both members of the transcendent-immanent dualism, and we will suggest that the peculiar place where he leaves ethics, between the heavenly and the earthly, may not be completely alien to some thesis of the Christian religion. (shrink)

En los debates actuales sobre ética y filosofía política, a menudo se acusa a autores de tradiciones tan distintas como Gianni Vattimo, Paul K. Feyerabend y Richard Rorty de pecar de un mismo vicio: el relativismo en su idea de lo que es la racionalidad (tanto epistémica como moral). Nuestra tesis en este escrito es doble: en primer lugar, defendemos que ninguno de ellos es (ni se considera) relativista; sino que, bien al contrario, su pensamiento podría considerarse como un ejercicio (...) de "antirrelativismo". En segundo lugar, puntualizaremos que este antirrelativismo no les lleva a identificarse con el universalismo (epistémico o moral); sino que, de algún modo, logran recuperar una vía intermedia entre estos dos extremos para apostar a favor de una idea de racionalidad práctica que cifra en el diálogo sin apriorismos sus esperanzas. (shrink)

El pensamiento de Gianni Vattimo como entrecruzamiento de política, filosofía y religión.

Una importante amenaza para la comunicación intercultu-ral es el relativismo: la idea de que cada cultura es tan diferente a las demás que resulta imposible entender nada de una de ellas desde cualquier otra. Se trata, de hecho, de una noción que cobró cierto éxito en diversas áreas del saber durante el siglo XX. Para oponerse a ella, los filósofos a menudo han intentado encontrar qué es lo que sí tienen todas las culturas en común, con el propósito de que (...) sirva de punto de apoyo para la comprensión mutua. En este artículo, empero, intentamos mostrar cómo cabe refutar las ideas del relativismo sin tener a la vez que comprometerse con una u otra idea de lo que presunta-mente puedan tener todas las culturas en común. El pensamiento de Richard Rorty será el que nos sirva de guía para ello. Veremos por qué, según este autor, el relativismo puede considerarse en realidad una idea incomprensible y, por tanto, que puede ser abandonada; y por qué, aunque nos confesemos etnocéntricos (como él se confesaba), ello no nos cierra a la comunicación con otras culturas, sino que, bien al con-trario, nos invita a entenderlas y a ampliar con ello nuestra propia comprensión de nosotros mismos. El uso de argumentos filosóficos tomados tanto de la epistemología elaborada por Donald Davidson, como de la historia del liberalismo político, nos resultarán fecundos en ambos empeños. (shrink)

Existe una aparente incongruencia entre, por una parte, la gran distancia que Ludwig Wittgenstein detectaba entre sus objetivos filosóficos y los de los pragmatistas y, por otra, el acercamiento que posteriormente se ha producido en la historia de la recepción de la filosofía wittgensteiniana entre esta y el (neo)pragmatismo. Con afán de tratar de arrojar algo de luz sobre tal discordancia, nos ocuparemos aquí de modo privilegiado en las reflexiones de Wittgenstein en torno al cumplimiento de reglas (es decir, sobre (...) el fenómeno de la normatividad), y la solución que a este respecto dan diversos autores pragmatistas, para comprobar si efectivamente es similitud o más bien radical disparidad (o tal vez, si se nos permite la manida referencia, simplemente un «parecido de familia») la que se da entre el proyecto filosófico wittgensteiniano y el pragmatista. Pero el objetivo fundamental de este escrito no es, con todo, una simple determinación exegética de cuáles son las verdaderas intenciones de unos y otros (esfuerzo intencionalista que combinaría bastante mal, por lo demás, con las nociones tanto wittgensteinianas como pragmatistas acerca de la normatividad); sino que de lo que se tratará será principalmente de ver qué tesis resultan, a la postre, más plausibles si queremos hacernos con una idea filosóficamente coherente del fenómeno de lo normativo: si las de un pragmatismo estereotipado (que Wittgenstein repudia ferviente), o bien las de un pensamiento que se quiere no filosófico (como el del propio vienés), o bien las mucho más matizadas consideraciones procedentes del neopragmatismo. (shrink)

Is the societal-level of analysis sufficient today to understand the values of those in the global workforce? Or are individual-level analyses more appropriate for assessing the influence of values on ethical behaviors across country workforces? Using multi-level analyses for a 48-society sample, we test the utility of both the societal-level and individual-level dimensions of collectivism and individualism values for predicting ethical behaviors of business professionals. Our values-based behavioral analysis indicates that values at the individual-level make a more significant contribution to (...) explaining variance in ethical behaviors than do values at the societal-level. Implicitly, our findings question the soundness of using societal-level values measures. Implications for international business research are discussed. (shrink)

This paper introduces a framework for direct surface composition by online update. The surface string is interpreted as is, with each morpheme in turn updating the input state of information and attention. A formal representation language, Logic of Centering, is defined and some crosslinguistic constraints on lexical meanings and compositional operations are formulated.

Leeremos la hermenéutica nihilista de G. Vattimo como continuación del pensar de Wittgenstein en su argumento sobre el significado de "seguir una regla". Para ello definimos como "metafísicas" las posturas epistemológicas que otorgan a una instancia independiente de la acción de los sujetos la autoridad sobre la corrección de sus prácticas comunicativas, y como postmetafísicas aquellas que consideran tal instancia como dependiente de la acción de los participantes en las prácticas. Wittgenstein demuestra en su tratamiento de las reglas que la (...) determinación de la corrección de acuerdos a éstas no puede sino depender de la historia y voluntad de los sujetos que participan en su mantenimiento. Esta visión postmetafísica, aunque historiza las reglas, puede abocar al inmovilismo que resulta de la imposibilidad para la filosofia de legitimar una crítica o juicio propios, debido a la carencia de un apoyo metafísico para ello. En este punto el nihilismo vattimiano resalta la posibilidad, compartiendo el diagnóstico wittgensteiniano, de hacer precisamente de los elementos antimetafísicos de éste la propuesta que cabe hacer hacia otros ámbitos de la cultura, a menudo aún demasiado metafísicos. (shrink)

The discipline of knowledge translation (KT) emerged as a way of systematically understanding and addressing the challenges of applying health and medical research in practice. In light of ongoing and emerging critique of KT from the medical humanities and social sciences disciplines, KT researchers have become increasingly aware of the complexity of the translational process, particularly the significance of culture, tradition and values in how scientific evidence is understood and received, and thus increasingly receptive to pluralistic notions of knowledge. Hence, (...) there is now an emerging view of KT as a highly complex, dynamic, and integrated sociological phenomenon, which neither assumes nor creates knowledge hierarchies and neither prescribes nor privileges scientific evidence. Such a view, however, does not guarantee that scientific evidence will be applied in practice and thus poses a significant dilemma for KT regarding its status as a scientific and practice-oriented discipline, particularly within the current sociopolitical climate. Therefore, in response to the ongoing and emerging critique of KT, we argue that KT must provide scope for relevant scientific evidence to occupy an appropriate position of epistemic primacy in public discourse. Such a view is not intended to uphold the privileged status of science nor affirm the “scientific logos” per se. It is proffered as a counterbalance to powerful social, cultural, political and market forces that are able to challenge scientific evidence and promote disinformation to the detriment of democratic outcomes and the public good. (shrink)

En este artículo me propongo revisar en qué medida cabría atribuir a Wittgenstein la responsabilidad de haber propiciado un «giro retórico» con sus inquisiciones filosóficas, correlativo al giro más general, en el mismo sentido, que, según recientemente se ha venido reconociendo, habría sufrido nuestra cultura en los últimos tiempos. Dado que cabe leer la obra de Wittgenstein como si una de sus más pujantes preocupaciones consistiese en dilucidar qué debemos entender hoy por racionalidad, el mentado «giro retórico», de haberse cumplido (...) en él, podría leerse como algo que atañe cardinalmente a tal cuestión. Explicaremos primeramente, pues, en qué consiste efectuar un giro retórico en la filosofía acerca de la racionalidad; para trasladarnos posteriormente a sopesar la presencia de tal giro en Wittgenstein (y de Wittgenstein en tal giro). (shrink)

¿Cuál debe ser la actitud de un pensamiento genuinamente postmoderno ante el fenómeno religioso? ¿Debe contribuir a desterrarlo de nuestras sociedades (en alianza con cierto racionalismo ilustrado que siempre miró con suspicacia cuanto no cabía dentro de sus estrechos criterios) o, por el contrario, debe colaborar en su emergente renacimiento (y aliarse, por tanto, con los diversos tradicionalismos que lo reivindican)? La filosofía de Gianni Vattimo constituye una respuesta a esta disyuntiva (típicamente moderna) desde una perspectiva que pretende distorsionar (verwinden) (...) tal dicotomía. La idea clave para ello es el concepto de secularización que, a la vez que reconoce nuestra dependencia, como occidentales, de un cierto discurso religioso, lo debilita con el fin de eliminar de él su violencia (pues, de modo circular, reconoce que dentro de él ya existía in nuce el proyecto de esta eliminación, el proyecto de la kénosis). El presente artículo analiza someramente estas ideas y traza algunas de sus conexiones (no siempre explicitadas por el propio Vattimo) con el pensamiento teológico más reciente, para después reseñar algunas de las consecuencias que han tenido en los debates filosóficos hispanos. (shrink)

We intend to analyze the plausibility of the two kind of ethical justifications that are most commonly used in order to defend the concept of an “intellectual property” of copyrights. Firstly, we will examine justifications of property based on natural law, like the one originally provided by John Locke. We will argue, with the help of authors like Lysander Spooner, that the same arguments that Locke uses for property in general are entirely applicable to intellectual property, although this is certainly (...) a peculiar kind of property. Secondly, we will examine whether or not we can apply to intellectual property the same two arguments that Utilitarian authors use for justifying property in general: the “tragedy of the commons” argument and the scarcity argument. We will claim that the first one is fully pertinent here, and that the second one is not: but this is a problem of that kind of justification of property in general, and not a problem of intellectual property as such. (shrink)

Dos filósofos dialogan sobre cómo definir en nuestros días la barbarie desde la filosofía política actual. Barajan para ello tres tipos de respuestas. La respuesta ilustrada es la que considera que la diversidad de concepciones del bien de nuestras sociedades es un hecho pernicioso para el desarrollo de la Humanidad, y que hay que imponer sobre ese batiburrillo de opiniones bárbaras la concepción sobre lo bueno más racional, la que en Occidente se propugna desde la Ilustración dieciochesca. La respuesta liberal, (...) por el contrario, acepta gustosa la pluralidad de concepciones morales y metafísicas de nuestras sociedades, y lo único que propone es evitar la barbarie haciendo que, en las cuestiones sobre cómo organizar nuestra sociedad, estas diferencias queden de lado y se intente encontrar un mínimo acuerdo entre todos. Por último, la respuesta postmetafísica sugiere aceptar que las cosmovisiones sobre el bien y el mundo no pueden quedar tan totalmente aparte de nuestros modos de organizar la sociedad como quiere el liberal; pero para evitar el conflicto bárbarico entre ellas, persigue hacer plausible sobre las demás una concepción concreta, que, a diferencia de la del ilustrado, aspiraría mucho más modestamente a sólo expandir un escepticismo para con el resto de nuestras propias creencias; autoironía que nos abriría al diálogo con las creencias de los demás y evitaría en ese juego de conversaciones la violencia de la imposición bárbara. (shrink)