La ciudadanía y lo político. Ciudadanía y crisis de la democracia liberal en un mundo en transformación es un texto provocador, que desafía directamente a las esferas de poder económico, político y social en el marco de la corrupción. Deja al descubierto las entrañas cancerígenas de una política enferma de poder, donde priman los intereses particulares o políticos sobre los intereses del pueblo. El libro es una lanza que atraviesa las profundidades que erosionan nuestra sociedad, realizando así un análisis riguroso (...) desde distintas aristas, que tienen un elemento común: la corrupción política. A lo largo de las páginas se ofrece un enorme panorama sobre el papel de la ciudadanía dentro de la sociedad, que reclama a gritos una revolución desalienante frente a la cleptoestructura. Es así como, el papel de la ciudadanía es el centro de la reflexión analítica que nos presenta Joan Lara Amat y León. (shrink)

Aproximaciones teóricas a la danza es producto de un trabajo investigativo conjunto que permite la circulación del conocimiento producido por distintos actores involucrados en el campo de la danza en Colombia. Para la Red de Investigación Cuerpo Danza Movimiento, esta publicación es un logro investigativo colectivo que ofrece una visión del conjunto de esfuerzos y perspectivas actuales sobre la danza en Colombia y en otras latitudes en donde este arte se ha ido convirtiendo en un objeto de estudio específico. En (...) este volumen se encuentran textos sobre la relación danza y filosofía, de Carlos Eduardo Sanabria (Universidad Jorge Tadeo Lozano); la relación danza y antropología, de Andrea Ceballos Flórez y la danza contemporánea como campo de investigación de la antropología (Pontificia Universidad Javeriana); un estudio etnográfico de la salsa en Bogotá, de el de Ángela R. Leguizamón (Universidad Nacional, Universidad Distrital FJC); la política cultural y la participación del sector en la políticas distritales, de el de Laura de la Rosa, Diana C. Varón y Aidaluz Sánchez A. (Universidad Santo Tomás). Sobre estudios historiográficos, Juliana Congote se centra en los procesos editoriales y la consolidación de las comunidades de interpretación de la danza contemporánea en el país (Universidad de Antioquia ); y en estudios sociales Liliana Echeverri, sobre la relación del baile social con los espacios sociales que aparecen en Manrique, Medellín (Universidad Andina Simón Bolívar, Ecuador) y el texto de Patricio Juárez F., sobre la práctica artística de la danza y su relevancia como fenómeno sociocultural (Universidad Autónoma de Nuevo León, México); igualmente encontramos sobre filosofía el texto propuesto por Paola V. Pita Gaona, quien analiza la teoría de la acción poética y la danza en Paul Valéry (Pontificia Universidad Javeriana ); y sobre medios interactivos de Gloria S. Sáenz, en la exploración investigativa realizada en la Escuela tecnológica del Instituto Técnico Central, sobre la utilización del Smartphone (como videocámara) para la producción discursiva, creando nuevas aproximaciones al mundo (Escuela Tecnológica ITC), y finalmente, el texto de Rebeca Sánchez A., sobre la transformación en la creación, la contemplación y la participación, de la experiencia dancística cuando son utilizados recursos tecnológicos (UNAM, México). (shrink)

On one classical conception of God, God has no parts, not even metaphysical parts. God is not composed of form and matter, act and potency, and he is not composed of existence and essence. God is absolutely simple. This is the doctrine of Absolute Divine Simplicity. It is claimed that ADS implies a modal collapse, i.e. that God’s creation is absolutely necessary. I argue that a proper way of understanding the modal collapse argument naturally leads the proponent of ADS to (...) reject a particular premise of the argument: namely, “the same identical cause brings about the same effect.” However, I argue that the rejection of that premise leads to a deeper problem for ADS. It leads to an explanatory gap: how can we explain the relevant type of indeterminism in an absolutely simple God? (shrink)

Abū Hāmid al-Ghazālī (1058–1111 c.e .) is well known, among other things, for his account, in al-Munqidh min al-ḍalāl (Deliverance from error), of a struggle with philosophical skepticism that bears a striking resemblance to that described by Descartes in the Meditations . This essay aims to give a close comparative analysis of these respective accounts, and will concentrate solely on the processes of invoking or entertaining doubt that al-Ghazālī and Descartes describe, respectively. In the process some subtle differences between them (...) in this regard will be brought to light that are relevant to the comparative issue of the respective solutions at which they arrive. The latter issue will not be touched upon here, although the present discussion is intended as a prelude to a future treatment of that topic. (shrink)

Many pragmatist and non-representational approaches to cognition, such as the enactivist, have focused on the relations between actions, affectivity, and habits from an intersubjective perspective. For those adopting such approaches, all these aspects are inextricably connected; however, many questions remain open regarding the dynamics by which they unfold and shape each other over time. This paper addresses a specific topic that has not received much attention: the impact on future behavior of not fulfilling possibilities for social interaction even though their (...) fulfillment is desirable within a given context. Inspired by Gibson’s theory of affordances and Dewey’s account of habits, these situations will be characterized as events where an agent does not act upon an inviting affordance for social interaction due to a conflict which he or she experiences between given concerns, needs, and social norms. This conflict leads to a sense of unfulfillment that may eventually bring about a crisis and revision of habits. Through specific examples, this work presents the potential impact of the connection between affordances, habits, and affectivity on everyday situations. It therefore represents an exploration of the common ground between pragmatism and enactivism and an attempt to contribute to a process-based approach to social interaction. (shrink)

This paper is trying to show the significance for science history studies of the internet´s access to rare books each time more easier; it was choiced the work of one of the most important and influent mathematicians, Georg Friedrich Bernhard Riemann (1826-1866), “Oeuvres Mathématiques”, composed with published memories during Riemann´s life, and posthumously published memories and fragments. It was been analised and commented the posthumous memory about the hypothesis which serve to geometry basis, fundamental on modern sciences, as Riemann´s space (...) conception, and without it, it couldn´t be possible the exact formulation of Relativity Theory or fundamental advances on mathematics like the solving of some differential equations. It was been trying to show how the reading of an original text of the important mathematician can be rich and full of teaching through the return to his thinking origin. (shrink)

El acceso al mercado estadounidense y a los de Asia le permitió a Vietnam acelerar su transformación en una economía orientada a la exportación y basada en la fabricación de manufacturas y productos agrícolas.

En este texto nos proponemos abordar la última clase del semanario de Deleuze sobre el poder en Foucault a partir de dos momentos. El primero tiene que ver con el concepto de imagen y la interpretación sobre el cine que ya venía siendo una constante —aunque marginalmente— en estas clases de Deleuze. Seguidamente, el segundo momento tiene que ver con la relación entre poder y resistencia que arroja como resultado una interpretación del pensamiento de Foucault por parte de Deleuze como (...) una obra viva y en constante construcción. Así, cumpliremos con la exigencia de una lectura que invita a pensar en los conceptos como herramientas de análisis integradas al desarrollo de situaciones donde el poder se presenta como noción central. (shrink)

The intuitive distinction between natural and unnatural properties (e.g., green vs. grue) informs our theorizing not only in fundamental physics, but also in non-fundamental domains. This paper develops a reductive account of this broad notion of naturalness that covers non-fundamental properties: for a property to be natural, I propose, is for it to figure in a law of nature. After motivating the account, I defend it from a potential circularity charge. I argue that a suitably broad notion of lawhood can (...) be defined independently of naturalness, if we help ourselves to the notion of a fundamental physical property. I end by showing how the notions of naturalness and lawhood that my account delivers help illuminate a number of other important philosophical notions, like causation, reference/meaning, and rational induction. (shrink)

This essay proposes a reductive account of robust macro-regularities. On the view proposed, regularities can earn their elite scientific status by featuring in good summaries of restricted regions in the space of physical possibilities: our “modal neighborhoods.” I argue that this view vindicates “nomic foundationalism”, while doing justice to the practice of invoking physically contingent generalizations in higher-level explanations. Moreover, the view suggests an explanation for the particular significance of robust macro-regularities: we rely on summaries of our modal neighborhoods when (...) reasoning hypothetically about “agentially accessible” possibilities. (shrink)

It’s constitutive of classical theism that there is a necessarily existent personal god who is also the creator of the universe, where the latter claim includes at least the following three theses: (i) God is wholly distinct from the natural world; (ii) God is the originating or sustaining cause of the natural world; and (iii) God created the natural world ex nihilo, i.e., without the use of pre-existing materials. Call this tripartite component of classical theism the classical view of creation. (...) In this paper, I offer a new argument against classical theism. In particular, I argue that creation ex nihilo is prima facie impossible, and that since the doctrine of creation ex nihilo is constitutive of classical theism, classical theism is false. (shrink)

The prologue of the Sophistici elenchi is as close an Aristotelian text gets to dealing with language as a subject matter in its own right, only in reverse. Language and its features bear consideration to the extent that they account for some major predicaments discursive reasoning is prone to, both as a separate and as a common endeavour. That being said, the linguistic pitfalls that trick us into thinking that whatever is the case for words and word-compounds is also the (...) case for the things and facts linguistic items stand for reveal as much about good linguistic habits and sound argumentation as they themselves are revealed by the principles and rules our argumentation goes by. In this connection, Aristotle resorted to a curious (or not so curious) analogy between words and counters which played a major role in explaining why language is such a powerful source of illusion and deception. As it happens, Aristotle accounting analogy is a case in point for showcasing the level of sophistication medieval Latin literature on fallacies achieved as early as the first half of the twelfth century. As a matter of fact, Western commentators managed to build compelling cases both in favour of and against the understanding that was to become and still is the standard story – which, of course, speaks volumes about their exegetical proficiency and technical expertise. On the one hand, trusting implicitly Boethius’ translation and well aware of his views on disputational hazards as opposed to computational reliability, they usually understood Aristotle’s comparison as if it was an analogy in name only. On the other hand, despite Boethius’ translation put them at a considerable disadvantage, Latin commentators were able to construe Aristotle’s analogy as bringing together two sets of symbolic variables (words and counters) that are neither entirely free nor entirely bound – which expose them to subtle but critical shifts in value and meaning. (shrink)

The most recent work by Jürgen Habermas tries to revalue religion in today's society. For this he tries to find genealogical connections between secular content and the worldviews that emerged in the Axial Age, including Jewish monotheism. In this article we try to propose that a genealogical approach to monotheism from the perspective of those involved would have to start from the context of undetected origin that constitutes the ethical universalism of Judaism: the Noahide code. To do this, we analyze (...) narrative and conceptual elements of axial and non-axial cultures and show their parallels with the seven laws of the children of Noah as the moral core of humanity. (shrink)

The field of Latin American philosophy has established itself as a relevant subfield of philosophical inquiry. However, there might be good reasons to consider that our focus on the subfield could have distracted us from considering another subfield that, although it might share some geographical proximity, does not share the same historical basic elements. In this paper, I argue for a possible and meaningful conceptual difference between Latin American Philosophy and Indigenous philosophy produced in Latin America. First, I raise what (...) I call Mariátegui’s Solidarity Challenge to show that there might be some neglectful treatment of the philosophical views of different Indigenous groups. I then depart from Mariátegui and engage in a critical exercise to show that even he would be guilty of failing in his own solidarity demands. I follow that by drawing out some implications of the argument. I first sketch how this differentiation would play out against the political project of “Mestizaje,” a project that seems to inform some of the Latin American philosophical tradition. I then speculate about the kinds of duties that the field of Latin American philosophy might have towards the field of Indigenous Philosophy produced in Latin America. (shrink)

What does it mean to say that some features, such as gender, race and sexual orientation, are socially constructed? Many scholars claim that social constructionism about a kind is a version of realism about that kind, according to which the corresponding kind is a social construction, that it, it is constituted by social factors and practices. Social constructionism, then, is a version of realism about a kind that asserts that the kind is real, and puts forward a particular view about (...) the nature of the kind, namely, that it is constituted by social factors and practices. Social constructivists about human kinds such as gender, race and sexual orientation often make an additional claim, namely, that these kinds are social constructions but they are typically believed to be biological kinds (that is, people are typically wrong about the nature of these kinds). Ron Mallon (2017) calls social constructions that are (falsely) taken to be biological kinds covert social constructions. This paper is about how we could have terms in our natural language that come to refer to covert social constructions. (shrink)

Algunas de las preguntas fundamentales de la filosofía del arte son: 1) ¿Qué es una obra de arte?, 2) ¿Qué es Arte?, 3) ¿Qué es el arte? Responderlas es determinar el sentido del arte. Este tipo de preguntas están planteadas bajo la fórmula ¿Qué es X?, es decir, preguntas en las cuales en lo simple esta lo complejo, preguntas en donde lo simple no quiere decir que sean sencillas; son preguntas que traen dentro de si su naturaleza y carácter metafísico-ontológico-gnoseológico, (...) y hasta axiológico. No es el propósito de este trabajo hacer frente o resolver estos problemas, sino proporcionar una aproximación al concepto de “obra de arte” en la época actual y como podría entenderse en relación a ciertos problemas ontológicos y epistemológicos actuales. -/- [Extended Version of: Vélez León, Paulo (2006). «Aproximaciones a la ¿obra de arte?». En Políticas al borde. Una investigación sobre el arte contemporáneo cuencano en los discursos políticos actuales, editado por Paulo Vélez León y Hernán Pacucuru. Cuenca: Universidad de Cuenca/Bienal Internacional de Cuenca, 2006, pp. 1-12]. (shrink)

[ES] En recientes décadas se ha observado un renovado interés por algunos de los temas clásicos de la ontología, desde áreas de conocimiento externas a la filosofía, sin embargo, este renacimiento ontológico ha «estimulado» una multiplicidad y diversidad de teorías y concepciones «ontológicas» que ha dado como consecuencia una proliferación de «ontologías» y de interminables batallas para determinar qué tipo de «entidades» estudian sus respectivos «dominios», que a su vez se consideran autónomos e independientes entre sí, inclusive de la propia (...) ontología. En este sentido, el propósito de este trabajo es caracterizar y representar de manera adecuada estas «ontologías», dentro del marco general del debate acerca de la naturaleza de la ontología. Es así que, en la primera sección haré un diagnostico de la ontología contemporánea; en la segunda proporcionaré algunas definiciones y caracterizaciones de las principales concepciones, en especial de las denominadas «ontologías aplicadas»; y en la tercera analizaré sí estas concepciones pueden ser consideradas diversos tipos de ontología o simplemente son diversos niveles de ontología. El marco de la discusión no se centrará en confrontar todas estas nociones, sino en describirlas y analizarlas para ofrecer un enfoque sobre el estado actual de la ontología y sus problemas. [EN] In recent decades there has been a renewed interest in some of the classic themes of ontology, from areas of knowledge external to philosophy; however, this ontological revival has «stimulated» a multiplicity and diversity of «ontological» theories and concepts that has resulted in a proliferation of «ontologies» and endless battles to determine what kind of «entities» study their respective «domains», which in turn are considered autonomous and independent, even of ontology itself. In this sense, the purpose of this work is to adequately characterize and represent these «ontologies», within the general framework of the debate about the nature of ontology. Thus, in the first section I will make a diagnosis of contemporary ontology; in the second I will provide some definitions and characterizations of the main concepts, especially the so-called «applied ontologies»; and in the third I will analyze whether these concepts can be considered different types of ontology or simply are different levels of ontology. The framework of the discussion will not center on confronting all these notions, but to describe and analyze them to provide a focus on the current state of ontology and its problems. (shrink)

This collection highlights the new trend away from rationalism and toward empiricism in the epistemology of modality. Accordingly, the book represents a wide range of positions on the empirical sources of modal knowledge. Readers will find an introduction that surveys the field and provides a brief overview of the work, which progresses from empirically-sensitive rationalist accounts to fully empiricist accounts of modal knowledge. Early chapters focus on challenges to rationalist theories, essence-based approaches to modal knowledge, and the prospects for naturalizing (...) modal epistemology. The middle chapters present positive accounts that reject rationalism, but which stop short of advocating exclusive appeal to empirical sources of modal knowledge. The final chapters mark a transition toward exclusive reliance on empirical sources of modal knowledge. They explore ways of making similarity-based, analogical, inductive, and abductive arguments for modal claims based on empirical information. Modal epistemology is coming into its own as a field, and this book has the potential to anchor a new research agenda. (shrink)

With an extensive amount of research on the social lives of primates, Frans de Waal has been a pioneering advocate for the continuity of human and non-human minds, putting forward the idea that these creatures exhibit rudimentary political and moral behaviors. One of the traits which de Waal focuses on is animal normativity, a set of behaviors functionally defined as adherence to social standards. Recently, some philosophers have endorsed this position, holding that animals show a psychological capacity called normative cognition (...) underlying those and other social behaviors. In this paper, I assess whether advocacy for animal normativity is an exercise of theory construction in comparative cognition. To that end, I present three features of this kind of theory construction. First, the explanatory goal of building functional analyses of cognitive capacities. Second, the conceptual aid of comparative thinking for theory construction. Third, the heuristic value of theory in specifying possible roads of inquiry. Taking these features into account, I assess whether the claims advocates make regarding animal normativity consider them. My answer is negative. First, since some advocates focus on behavioral traits and not on psychological capacities, they are not producing theory in comparative cognition, although, as I argue, they should. Second, there is a disregard for hypothesis testing and no evolutionary considerations to support their views. Finally, the claim that non-human animals exhibit normativity does not seem to have heuristic value. (shrink)

A key premise of the kalam cosmological argument is that the universe began to exist. However, while a number of philosophers have offered powerful criticisms of William Lane Craig’s defense of the premise, J.P. Moreland has also offered a number of unique arguments in support of it, and to date, little attention has been paid to these in the literature. In this paper, I attempt to go some way toward redressing this matter. In particular, I shall argue that Moreland’s philosophical (...) arguments against the possibility of traversing a beginningless past are unsuccessful. (shrink)

One challenge faced by aesthetics is the development of an account able to trace out the continuities and discontinuities between general experience and aesthetic experiences. Regarding this issue, in this paper, I present an enactive model of some raw cognitive dynamics that might drive the progressive emergence of aesthetic experiences from the stream of general experience. The framework is based on specific aspects of John Dewey’s pragmatist philosophy and embodied aesthetic theories, while also taking into account research in ecological psychology, (...) cognitive sciences, and dynamic systems theory. The model focuses on dynamically relevant nodes at the pre-reflective and the reflective side of experience that would work as nested rhythmic constraints at different cognitive timescales with the potential to shunt experiences toward the aesthetic in everyday situations. My proposal constitutes a way to explore aesthetic experiences from an enactive perspective that regards them as transformative events in which cognitive processes entrain and are entrained by changes taking place in the environment, the brain, and the body. (shrink)

Clinical Legal Education programmes now take place in most law schools in England and Wales. However, legal education continues to be predominantly focused on the analysis and application of rules, doctrines, and theories to hypothetical scenarios or essay questions. This form of pedagogy either minimises or ignores the role of the client in terms of supplying lawyers with knowledge pertinent to their case. In other words, it overlooks the fact that the lawyer’s acquisition of knowledge is not confined to technical (...) rationality. This article seeks to achieve three broad aims. First, to contribute to the debate concerning the epistemology of reflective practice. Second, to develop a theoretical reflective cycle, informed by Kant’s transcendental idealism, which seeks to maximise knowledge acquisition in legal education, namely knowledge supplied by the client. Third, to address implicit bias using the proposed reflective cycle. An optimal pedagogy for using this cycle is Clinical Legal Education, namely live client clinics. (shrink)

There is some cost to you in voting. While it may be small for some, it is significant for others. Some people go to a great deal of effort just to vote. What return do they get for this effort? Zilch! A single vote can only impact an election when there is a tie, which has essentially zero chance of happening in a state or national election. The typical response to this is "Well, what if everyone did that?" Of course, (...) that would be a disaster. But we are not talking about everyone, we are talking about ONE individual. (shrink)

“Conciencia”, la sección inicial de la Fenomenología de Hegel, se ocupa de la comprensión del mundo físico que nos rodea. La sección siguiente, “Autoconciencia”, comienza a considerar nuestra comprensión de nosotros mismos y de los otros. Este orden de discusión no es ni arbitrario ni meramente conveniente. Por el contrario, una de las principales lecciones que hemos de aprender hacia el final del desarrollo de la “conciencia” es que nuestra mejor concepción del mundo que es el objeto de nuestras actividades (...) cognitivas es inteligible solo como una parte de un relato que además considera la naturaleza del sujeto que se dedica a tales actividades. La razón para esta transición expositiva es un aspecto importante en el idealismo de Hegel. En este capítulo ofrezco una reconstrucción racional de un argumento que veo como el soporte de esta transición y del tipo de idealismo que esta implica. (shrink)

A constitutive theory of representation must address two challenges. The content determination challenge requires specifying why a particular state has a given content. The job description challenge requires spelling out the explanatory role that representational notions play in that theory. Recently, Nicholas Shea has advanced *varitel semantics* as a hybrid approach to representation to answer those challenges, supplementing teleosemantics with non-historical features –namely, exploitable relations and robustness. In this paper, I critically assess the hybrid theory’s answers to both challenges, arguing (...) that their hybrid nature undermines their merits. In each case, I will show that it is hard to establish how the alleged complementariness of the hybrid account components works. I will conclude that internal problems beset Shea’s theory of representation. (shrink)

"El ser es uno con la comida; ser significa comer; es (ist) lo que come (isst) y lo que ha comido. Comer es la forma subjetiva, activa, siendo lo comido la forma objetiva, pasiva, pero ambas son inseparables. Por tanto, únicamente comiendo se llena el concepto vacío del ser y se revela el carácter absurdo de la pregunta: ¿el ser y el no ser son idénticos, es decir, comer y pasar hambre son idénticos?".

The doing/allowing distinction plays an important role in our thinking about a number of legal issues, such as the need for criminal process protections, prohibitions on torture, the permissibility of the death penalty and so on. These are areas where, at least initially, there seem to be distinctions between harms that the state inflicts and harms that it merely allows. In this paper I will argue for the importance of the doing/allowing distinction as applied to state action. Sunstein, Holmes, Vermeule (...) and others have presented influential arguments for the claim that where the state is concerned the doing/allowing distinction has no moral significance, even if it does elsewhere. I show that these arguments can be resisted. In doing so, I defend some important distinctions and principles that help us understand the state’s role in protecting people from harm. (shrink)

De acuerdo con una caracterización filosófica estándar, el comportamiento humano se hace inteligible a partir de estados mentales, atendiendo especialmente a dos relaciones explicativas: la racionalidad y la causalidad. En el presente artículo evaluaremos cuán adecuada es dicha caracterización respecto a las explicaciones que se dan en las psicoterapias contextuales. Nuestro análisis establece varias respuestas por la negativa. Por un lado, el objetivo de estas terapias no es la comprensión ni la evaluación normativa, por lo que la racionalidad no juega (...) allí un rol explicativo. A su vez, el rol de la causalidad es secundario en la evaluación diagnóstica, dado que en esa etapa del proceso terapéutico es la función de los comportamientos la que busca elucidarse. Finalmente, sostenemos que la intervención terapéutica de estas psicoterapias se centra en explicaciones causales, aunque no desde el modelo de sentido común que la caracterización filosófica supone. Sugerimos, por la positiva, que las explicaciones del comportamiento en psicoterapias contextuales son híbridas: al evaluar apelan a explicaciones funcionales y al intervenir a explicaciones causales. (shrink)

Recent years have seen a heightened focus on the study of minimal forms of awareness during sleep to advance the study of consciousness and understand what makes a state conscious. This focus draws on an increased interest in anecdotical descriptions made by classic Indian philosophical traditions about unusual forms of awareness during sleep. For instance, in the so-called state of witnessing-sleep or luminosity sleep, one is said to reach a state that goes beyond ordinary dreaming and abide in a state (...) of just awareness, a state in which one is not aware of anything else other than one’s own awareness. Moreover, for these traditions, this state is taken to be the essence or background of consciousness. Reports on such a state opens the door to exciting new lines of research in the study of consciousness, such as inquiry into the so-called “objectless” awareness during sleep—states of awareness that lack an ordinary object of awareness. In this two-staged research project, we attempted to find the phenomenological blueprints of such forms of awareness during sleep in 18 participants by conducting phenomenological interviews, informed by a novel tool in qualitative research, the micro-phenomenological interview (MPI) method. Following a phenomenological analysis, we isolated a similar phase across 12 reported experiences labelled as ‘nothingness phase’ since it described what participants took to be an experience of ‘nothingness’. his common phase was characterised by minimal sense of self—a bodiless self, yet experienced as being ‘somewhere’—, the presence of non-modal sensations, relatively pleasant emotions, an absence of visual experience, wide and unfocused attention, and an awareness of the state as it unfolded. (shrink)

La Red Internacional de Estudios Críticos de Turismo, Territorio y Autodeterminación convoca al: -/- III Encuentro Internacional de la Red de Investigadores REESCRITA Reflexiones para un turismo sustentable e incluyente -/- que se realizará del 29 de enero al 2 de febrero de 2024 en las instalaciones del Instituto Tecnológico y de Estudios Superiores de Monterrey, Campus Cuernavaca -/- Objetivos Analizar la situación actual de los estudios sobre turismo y territorialidad, en los sectores gubernamental, legislativo, empresarial y social; Conocer las (...) contribuciones teóricas, metodológicas y resultados de investigación empírica de las y los especialistas en las diversas disciplinas de que convergen alrededor del turismo, como la Antropología, Ciencias de las organizaciones, Ciencias jurídicas, Ciencia política, Comunicación, Demografía, Economía, Geografía, Historia, Psicología social, Relaciones internacionales y Sociología, así como de las áreas interdisciplinarias que implican una visión de sustentabilidad en torno al territorio y el turismo, tales como el agua, educación, medio ambiente y sustentabilidad, salud pública, trabajo social, entre otros; Difundir los resultados de investigaciones orientadas a la comprensión del turismo y sus implicaciones en la vida comunitaria, la territorialidad y el medio ambiente. -/- Ejes temáticos: El turismo desde la perspectiva comunitaria Gobernanza, territorio y sustentabilidad. Turismo y salud Perspectivas internacionales para un turismo sustentable -/- Participantes Investigadores Docentes Profesionales del turismo Instituciones públicas y privadas vinculadas al turismo Instituciones académicas . (shrink)

A Rede Internacional de Estudos Críticos de Turismo, Território e Autodeterminação convida para o: -/- III Encontro Internacional da Rede dos Pesquisadores REESCRITA Reflexões para um turismo que contribua para a emancipação social -/- que se realizará de 29 de janeiro a 2 de fevereiro de 2024 nas instalaçoes do Instituto Tecnológico e de Estudios Superiores de Monterrey, Campus Cuernavaca -/- Objetivos Analisar a situação atual dos estudos sobre turismo e territorialidade, nos setores governamental, legislativo, empresarial e social; Conhecer as (...) contribuições teóricas e metodológicas e os resultados da pesquisa dos especialistas das diversas disciplinas que convergem em torno do turismo, como a Antropologia, as Ciências das Organizações, as Ciências Jurídicas, a Ciência Política, a Comunicação, a Demografia, a Economia, a Geografia, a História, a Psicologia Social, as Relações Internacionais e Sociologia, também nas áreas interdisciplinares que implicam uma visão de sustentabilidade do território e do turismo, como a água, a educação, o ambiente e a sustentabilidade, a saúde pública, o trabalho social, entre outras; Divulgar os resultados de pesquisas que visam compreender o turismo e suas implicações na vida comunitária, na territorialidade e no meio ambiente. -/- Eixos temáticos: Turismo na perspectiva comunitária Governança, território e sustentabilidade Turismo e saúde Perspectivas internacionais para o turismo sustentável -/- Participantes Pesquisadores Docentes Profissionais do turismo Instituições públicas e privadas vinculadas ao turismo Instituições acadêmicas. (shrink)

O filósofo francês Henri Bergson (1859-1941) escreveu em seu artigo “Introdução à Metafísica” [1] que o cálculo infinitesimal, o mais poderoso método de investigação de que dispõe o espírito humano, foi o resultado da inversão da maneira habitual do trabalho de pensamento de partir de um conceito rígido para um conceito dinâmico de apreensão de uma realidade fluida e viva. Esse método cientifico e matemático é desse último modo, partindo de conceitos dotados de fluidez para apreender uma realidade igualmente fluida. (...) Por isso Bergson aproxima esse cálculo do seu conceito de metafísica que é a capacidade de apreensão do fenômeno do interior do seu processo e não de fora do mesmo, como é mais comum nas ciências. Bergson cita Isaac Newton (1642-1727) e seu método das fluxões, mas deve-se enfatizar a importância do filósofo e cientista alemão Gottfried Wilhelm Leibniz (1646-1716) na descoberta desse método de cálculo fundamental no desenvolvimento das ciências e do pensamento científico. Este artigo é uma revisão de Leibniz, G.W., “Naissance du Calcul Différentiel- 26 articles des Acta eruditorum”, Introduction, traduction et notes para Marc Parmentier, préface de Michel Serres, Paris: J. Vrin, 1995. (shrink)

Marjorie Perloff is a distinguished commentator on the literature of this century, best known for her work on Futurism, one of the pre-First War international and inter-art avant garde movements. Radical Artifice takes on the avant garde since 1960, observed from the angle of the institutions of popular culture -- in particular television talk shows, and graphic advertisements. The project of the book is to respond to Charles Bernstein's decree: "There is no natural look or sound to a poem. Every (...) element is intended, chosen. That is what makes a thing a poem" (qtd. 35). "Why, Perloff asks, "is the natural now regarded with such suspicion?" (35). (shrink)

« Qu’est-ce que le langage et à quoi sert-il ? » -/- « Qu’est-ce qu’un signe linguistique et en quoi consiste sa signification ? » -/- « Quels sont les effets que les expressions linguistiques produisent, les contraintes qu’il faut respecter et les précautions qu’il convient de prendre lorsqu’on les utilise ? » -/- Ce complexe de questions, dont on peut retracer l’origine dans un certain nombre de textes de l’Antiquité, oriente depuis les enjeux fondamentaux de la réflexion sur la (...) nature et le sens des expressions linguistiques ainsi que sur les conditions effectives de leur utilisation. Au fil des débats philosophiques, littéraires et autres, cette compréhension du langage s’est déclinée en une variété de manières d’entendre ce que, pour une expression linguistique ou une suite d’expressions linguistiques données, « signifier » veut dire. Les contributions de ce numéro thématique se sont concentrées sur les idées linguistiques que les auteurs de langue et culture grecque – confrontés, plus ou moins explicitement, à la question « comment penser le langage ? » – ont développées afin de rendre compte du phénomène complexe de la signification comme propriété des signes linguistiques, corrélat d’un contenu de pensée ou encore comme produit d’une pratique réglée d’échanges. (shrink)

El presenta trabajo describe y caracteriza de manera breve y concisa lo que podría ser una ontología del arte. En la primera sección se presentan las dificultades actuales, así como las nociones y preguntas principales de la ontología. En la sección segunda, se bosquejan las definiciones y caracterizaciones actuales de la ontología, se hace especial hincapié, en la ontología aplicada. En la tercera, cuarta y quinta sección se caracteriza y configura lo que podría ser una ontología del arte, se evidencian (...) sus limitaciones así́ como sus perspectivas y trazabilidad para hacer viable dicha ontología; adicionalmente se abordan los aportes del realismo anglosajón a la cuestión. El propósito de esta caracterización es hacer evidente que es plausible dar un tratamiento integral al problema de la realidad y su configuración y desarrollo en los mundos regionales, como, el mundo del arte. (shrink)

This article presents a reconstruction of the scientific policies established in Ecuador in the years between 1979 and 2007. The purpose is double: on the one hand, it seeks to understand the process of institutionalization of the System of Science and Technology, on the other hand analysing the achievements of three scientific policies established during this period. Hence, the reconstruction is split into three stages: from 1979 to 1994 when the first scientific policy was in place; from 1994 to 2004 (...) the second policy; and between 2005 and 2007 the third policy. To obtain the objective, some of the most relevant normative aspects during each stage are reviewed, as well as institutional statistical records related to Science and Technology. (shrink)

My title is derived from Heidegger's 1936-37 lectures, The Will to Power as Art, and my discussion is keyed to two of the Nietzschean remarks on art which Heidegger discusses. The first is: "The phenomenon 'artist' is still the most perspicuous" (Nietzsche 69), and the second is: "The will to semblance, to illusion, to deception, to becoming and change is deeper, more 'metaphysical,' than the will to truth, to reality, to Being" (Nietzsche 74). Heidegger reformulates them respectively as: "Art is (...) the most perspicuous and familiar configuration of will to power," and "Art is worth more than the truth" (75). I propose to tease out what these aphorisms imply for Heidegger's answer to the panel question: "What is a work of art?/Was ist ein Kunstwerk? (shrink)

Scholarly dissatisfaction with Aristotle’s fallacy of accident has traditionally focused on his examples, whose compatibility with the fallacy’s definition has been doubted time and again. Besides a unified account of the fallacy of accident itself, the paper provides a formalized analysis of its several examples in Aristotle’s Sophistici elenchi. The most problematic instances are dealt with by means of an internal reconstruction of their features as conveyed by Aristotle’s text and an extensive survey of their interpretation in the Byzantine and (...) Latin exegetical tradition. Carefully handled a doxographical approach, as opposed to rapid results oriented practices, proves to be most effective in that it supplies both useful albeit ordinarily overlooked insights and a comprehensive framework of reference for further investigations. (shrink)

[ES] Nicolai Hartmann es uno de los filósofos más significativos en la filosofía contemporánea; empero, en la actualidad es poco conocido por nuestro mundo filosófico, posiblemente debido a que el esplendor de su filosofía coincidió con el naciente giro lingüístico y con el apogeo del existencialismo, los cuales, como se sabe, absorbieron gran parte de la atención y del quehacer filosófico de la época. Lo anterior, de una u otra manera ha dificultado el conocimiento objetivo de su obra. Es por (...) este motivo, que en este breve trabajo, me propongo presentar en forma esquemática una apostilla sobre su vida y su obra —y no una biografía completa—, que nos permita sentar las bases histórico-filosóficas para una primera aproximación a algunas de sus preocupaciones filosóficas. Esta aproximación se completa, en la parte final del trabajo, con una breve relación bibliográfica de algunos estudios introductorios a su vida y obra. [EN] Nicolai Hartmann is one of the most significant philosophers in contemporary philosophy; however, today is little known by our philosophical world, possibly because the splendor of his philosophy coincided with the nascent linguistic turn and the heyday of existentialism, which, as is known, absorbed much of the attention and philosophical work of the time. This, in one way or another has hindered the objective knowledge of his work. It is for this reason that in this short paper, I intend to present in schematic form a commentary on his life and his work —and not a full biography—, that allows us to lay the historical and philosophical foundations for a first approach to some of its philosophical concerns. This approach is completed at the end of the work, with a brief bibliographical note with some introductory studies to his life and work. (shrink)

Relying on evidence from fifteen epigraphic collections and sixty-odd ancient sources as well as discussing a literature of over five hundred titles, the essay’s highly unorthodox conclusions are a case in point of the micrological ideal of achieving novelty on any given subject by way of transcribing and studying first-hand all relevant materials – edited and unedited alike. The paper’s ambition was to shed new light on one of the most intriguing analogies of the whole Aristotelian corpus, namely the comparison (...) between words and pebbles. A review of all material evidence and virtually all extant sources made short work of two related, albeit mutually exclusive, misconception about ancient reckoning boards and their workings: (1) the idea that – for all practical purposes – the abacus’ arrangement mirrored the decimal system, its columns and rows conveniently matching units, tens, hundreds, thousands, etc. (2) the idea that the inscriptions on several surviving counting boards were a nuisance to the extent that, being inconsistent to a fault with the decimal system itself, they made actual calculations harder than they already were (as opposed to making them easier, as one would expect). The paper demonstrated that the first assumption – the « decimal » bias – is simply mistaken and betrays little or no awareness of the epigraphic and archaeological evidence. The paper also demonstrated that the second assumption – the « abacus riddled with complications » bias – simply defeats the purpose of resorting to the abacus in the first place and betrays a poor understanding of its practical vocation which, most assuredly, was not to add to the very problem it was meant to solve. After bulldozing its way through both misunderstandings, the essay focused on the abacus most distinctive features, that is positionality (i.e. the abacus being a positional system through and through) and hybridity (i.e. the abacus’ place value system being monetary in nature and purpose, as opposed to it being abstract and homogeneous). The final result is an interpretation that moves away from the received views by showing that the prologue of the Sophistici elenchi offers no support to the notion that, when Aristotle referred to counters, he was leaning on a kinship of sorts – or any kinship, for that matter – between abstract calculation and speech. Once we turns the pebble’s simile on its head and set it back upon its feet (Aristotle’s pebble analogy is about pebbles, what else?), it becomes clear that it presupposed numeracy all right, but it was not about numeracy itself. Moreover its goal was not to explain why computational and linguistic symbolisms succeed, but to explain how they fail – failure being the whole point; in this particular instance, failure to detect and prevent abusive value shifts affecting words and counters alike. (shrink)

We aim to develop a take on the meaning of works of art that builds on Dennett’s view on the nature of intentionality, namely, that the intentionality exhibited by mental phenomena is not original, but derived. Regarding the meaning of works of art, theories that hold that the meaning is determined by the intentions of the author when creating the work are considered intentionalist. Adopting the view of derived intentionality implies that it is no longer possible to maintain that the (...) semantic content of a work of art is closely linked to the creative act that gave rise to it; accordingly, intentionalist theories should be, broadly speaking, abandoned. However, we claim that one aspect of intentionalist theories is accurate and, moreover, compatible with the perspective on intentionality we adopt: The fact that part of the meaning of a work of art is given by the interpretations that arise when it is assumed that the work was produced by an agent with the purpose of transmitting something. We call this interpretative strategy the work-of-art stance and argue that it should be understood as a subtype of the intentional stance. According to our proposal, this interpretive strategy is part of a view that tries to explain the meaning of works of art as partially indeterminate, relative to a history (and not to a foundational origin) and dependent on interpretive attribution. En este artículo elaboramos una propuesta sobre el significado de las obras de arte que se apoya en la perspectiva de Dennett acerca de la naturaleza de la intencionalidad de los fenómenos mentales. De acuerdo a ella, la intencionalidad que estos exhiben no es original, sino derivada. Adoptar la perspectiva de la intencionalidad derivada implica que ya no será posible sostener que el significado de una obra de arte esté vinculado al acto creativo que le dio origen o que esté determinado por las intenciones que tuvo su autor al crearlas, como han sostenido las teorías intencionalistas. Ahora bien, creemos que hay un aspecto de estas que no es incompatible con la perspectiva de intencionalidad derivada. Se trata del hecho de que parte del significado de la obra de arte está dado por las interpretaciones que surgen sólo cuando se asume que la misma fue producida por un agente con el propósito de transmitir algo. Llamaremos a esta estrategia interpretativa actitud de la obra de arte y defenderemos que debe ser entendida como un subtipo de la actitud intencional. Esta estrategia interpretativa forma parte de una propuesta que intenta explicar el significado de las obras de arte como siendo parcialmente indeterminado, relativo a una historia y dependiente de la atribución interpretativa. (shrink)

Quelque nombreuses et quelque influentes qu'elles soient par ailleurs, les vues d'Aristote sur le langage se caractérisent à la fois par leur hétérogénéité et par leur marginalité. Sans faire nulle part du langage et de la signification l'objet d'une investigation autonome et méthodique, Aristote multiplie les remarques et les digressions à leur sujet, que ce soit dans ses écrits d'éthique et de politique ou dans ses traités d'histoire et de philosophie naturelle, ou encore dans ses manuels de dialectique, de poétique (...) et de rhétorique. Face à l'abondance de ces matériaux et aux difficultés qu'ils présentent du fait de s'offrir au lecteur en ordre quelque peu dispersé, «Le langage. Lectures d'Aristote» fait le choix d'indexer l'étude du langage chez Aristote sur des passages précis du corpus en ne posant aux textes aristotéliciens d'intérêt linguistique que les questions auxquelles ces mêmes textes - tantôt pris isolément, tantôt mis en relation les uns avec les autres - apportent une réponse. (shrink)

In this article I briefly explain what souls are. Which are in everything that exists; They are possessed by people, animals, plants, non-living matter and any type of energetic existence. But only those that have evolved into living matter can be living souls; Furthermore, these must belong to an order such as the living evolutionary order. At the same time that everything evolves, the souls of everything also evolve, because everything is mathematically hierarchical through the evolutions of all the souls. (...) The cosmos is a saturation of dynamically synchronized evolutionary souls. Souls are the smallest possible immaterial existences that exist, which have the ability to memorize an infinite amount of information, since information does not take up space. The more information the souls have memorized, the greater the chances they have of evolving further. (shrink)

In der Kritik der Urteilskraft vertritt Kant noch die analogische Beziehung zwischen Schönheit und Sittlichkeit (KU, AA 05: 351–354). Aber wir befinden uns hier in einem ganz anderen Zusammenhang. Und dies nicht nur, weil die Erörterung dieser analogischen Beziehung eine Lösung für das Problem der Verknüpfung zwischen theoretischer und praktischer Vernunft beansprucht. Die Reflexionen in den Vorlesungen über Anthropologie über die pragmatische Dimension des Geschmacks setzten die Möglichkeit dieser Verknüpfung bereits voraus, bevor Kant eine kritische Begründung derselben erreichte. Wir dürfen (...) aber diese Reflexionen nicht als das Ergebnis unreifer Versuche zur Lösung dieses kritischen Problems der Rationalitätstheorie Kants deuten. Während der Paragraph 59 der Kritik der Urteilskraft Teil der spekulativen Philosophie ist, wird die Kritik des Geschmacks in den Vorlesungen über Anthropologie vielmehr insofern sinnvoll, da sie zu einem pragmatischen, populären und aufgeklärten Bildungsprogramm der Anthropologie Kants gehört. (shrink)

La actitud del diseño es una estrategia interpretativa propuesta por Dennett, que consiste en tratar al sistema, cuyo “comportamiento” se quiere predecir, bajo el supuesto de que sus partes cumplen funciones que obedecen a un diseño satisfactorio. Sin embargo, estudios recientes sobre atribución funcional en artefactos técnicos consideran que la actitud del diseño supone una estrategia inadecuada para entender qué hace un artefacto técnico. En particular, dos críticas han ganado visibilidad. Por una parte, Vermaas et al. (2013) señalan una inconsistencia (...) en la propuesta dennettiana de la actitud del diseño: las intenciones del diseñador a veces desempeñan un papel en la interpretación de los artefactos y a veces no lo hacen, sin tener finalmente una intuición clara sobre su rol. Por otra parte, Vaesen y Van Amerongen (2008) sostienen que la actitud del diseño admite dos interpretaciones, una descriptiva y una normativa, y que ambas son implausibles. No obstante, en este trabajo argumentamos que estas críticas son rebatibles y que el problema reside en que ambas acusaciones, i.e. inconsistencia e implausibilidad, suponen una interpretación incorrecta de la posición de Dennett. The design attitude is an interpretive strategy proposed by Dennett, which consists of treating the system, whose “behavior” is to be predicted, under the assumption that its parts fulfill functions that accomplish a satisfactory design. Recent studies on technical artifacts' functional attribution claim that the design attitude is an inadequate strategy to elicit what a technical artifact does. In particular, two criticisms have gained visibility. On the one hand, Vermas et al (2013) remark an inconsistency in Dennett’s design stance. The very designer's intentions sometimes play a role in the interpretation of artifacts and sometimes they don´t, without finally having a clear intuition about their role. On the other hand, Vaesen and Van Amerongen (2008) argue that the design stance admits two interpretations, a descriptive and a normative one and that both are implausible. However, we argue that these criticisms miss the point given that both accusations, i.e. of inconsistency and of implausibility, result from a wrong interpretation of Dennett's position. (shrink)

Este volumen contiene los trabajos presentados en el I Simposio de Pensamiento Contemporáneo, celebrado en la Universidad Técnica Particular de Loja (UTPL) durante los días 23 y 24 de enero de 2019 y cuyo tema central fue las «Nuevas Tecnologías en la Educación» (SPC–NTE). Este Simposio tuvo como objetivo fomentar la interacción entre personas de diferentes formaciones e intereses en la discusión de problemas y soluciones relevantes para la educación en la era digital, a fin de intercambiar ideas sobre prácticas (...) e investigaciones que busquen comprender, mejorar y ampliar el uso de las nuevas tecnologías en los procesos de enseñanza–aprendizaje en los más diferentes contextos de enseñanza. 28 trabajos analizan abordan temáticas de especial interés para los futuros docentes, así como para quienes ya se desempeñan como tales en los diversos niveles educativos. Estos textos son instantáneas breves, ágiles y claras de las contribuciones teóricas o de experiencias pedagógicas que tratan sobre ambientes, softwares y hardwares para apoyar la enseñanza y aprendizaje; TIC en la educación universitaria; técnicas y estrategias lúdicas en educación; experiencias pedagógicas con las TIC y humanidades digitales en la educación. (shrink)

Dennett elabora una concepción del “yo” entendido como un centro de gravedad narrativo. Uno de los obstáculos principales para valorar esta propuesta radica en que resulta dificultoso entender cuál es la naturaleza del concepto dennettiano de “yo”: concretamente, cuáles son los compromisos ontológicos y epistemológicos que cabe atribuir al fenómeno en cuestión. En este artículo defendemos que el mejor modo de realizar una reconstrucción interpretativa de su noción de “yo” es apelando a la distinción elaborada por Reichenbach entre tres clases (...) de entidades, Concreta,a e Illata, y entendiendo a los centros de gravedad narrativos como un caso de Abstracta reichenbachiano. Sostenemos que resulta pertinente e iluminador entender los centros de gravedad narrativos como Abstracta en el sentido de Reichenbach, apoyándonos en que: i) aunque no la aplica directamente al problema de la naturaleza del “yo”, Dennett sí emplea la distinción de Reichenbach en otras partes de su obra; ii) Dennett traza explícitamente una analogía del “yo” con los centros de gravedad que son, justamente, uno de sus ejemplos de Abstracta; iii) este modo de entender al “yo” permite dar sentido y entender mejor ciertos aspectos de la teoría narrativista dennettiana. Además de permitirnos clarificar las metáforas empleadas por Dennett en la elaboración de su teoría narrativa, dicha elucidación conceptual permite comprender mejor la distinción entre las tres clases de psicología intencional trazada por Dennett y es útil para sugerir a cuál de estos tres tipos pertenece el concepto de “yo”. Dennett's theory of personal identity argues that the “self” is no more than a center of narrative gravity. One of the main hurdles to assessing this proposal lies in the fact that it is difficult to understand what the nature of Dennett's concept of "self" is; specifically, what are the ontological and epistemological commitments that can be attributed to the phenomenon in question. In this article, we claim that the best way to make an interpretative reconstruction of his notion of "self" is appealing to the distinction elaborated by Reichenbach between three classes of entities, Concreta, Abstracta, and Illata, and understanding the narrative centers of gravity as a case of Reichenbachian Abstracta. We defend that understanding the narrative centers of gravity as Abstracta in the sense of Reichenbach is pertinent and illuminating given that: i) although he does not apply it directly to the problem of the nature of the "self", Dennett does use Reichenbach's distinction in other parts of his work; ii) Dennett explicitly draws an analogy of the "self" with the centers of gravity that are, precisely, one of his examples of Abstracta; iii) this way of understanding the "self" allows us to give sense and better understand certain aspects of Dennett’s narrative theory. Besides allowing us to clarify the metaphors used by Dennett in the elaboration of his narrative theory, such conceptual elucidation allows us to better understand the distinction between the three classes of intentional psychology drawn by Dennett (1987) and is useful in suggesting to which of these three types the concept of "self" belongs. (shrink)