Aproximaciones a la escuela francesa de epistemología Los problemas que dominan a la epistemología pueden contextualizarse históricamente como una forma de racionalidad filosófica. La filosofía se ha presentado a lo largo de la historia como un discurso en el que sus diversos componentes (metafísica, ontología, gnoseología, ética, lógica, etc.) se mostraron unidos en el molde de la ?unidad del saber?. En este marco unitario alguna de las formas del saber filosófico detenta usualmente una posición dominante. El énfasis colocado en la (...) unidad del saber filosófico, o en ?la unidad del pensamiento humano?, es una herencia que el pensamiento filosófico recibe de sus raíces mítico-teológicas. Dicha visión se vio sometida, en la historia de la filosofía, a un proceso de secularización por el cual la instancia dominante pasó de la teología a la metafísica y de ésta a la teoría del conocimiento. Entre los siglos XIX y XX, este proceso atestiguó un cambio ulterior, colocando a la epistemología como instancia dominante de la racionalidad filosófica. La sucesión debe verse como una consecuencia de la funcionalización social de los dispositivos de creencias (ideología), lo que provoca que los mismos se conviertan, en determinado momento, en un obstáculo para la producción de nuevos conocimientos. De esta manera, los nuevos conocimientos, para desarrollarse, se ven forzados a provocar reestructuraciones en el campo filosófico, ya sea mediante el reemplazo de la instancia dominante, la incorporación o creación de nuevas formas de saber filosófico -tal el caso de la epistemología-, o de la marginalización relativa de otras. Se trata de en un proceso complejo (que no es ni lineal, ni biunívoco), en el que cabe no obstante discernir un esquema de la sucesión temporal de las formas filosóficas que dominan la pretendida ?unidad del pensamiento humano? (filosofía). El que acabamos de describir es un proceso lento de sustitución y reemplazo en el tipo de garantías que se le exige elaborar a la filosofía. Algunos momentos, como el ocaso de las garantías de la fe, acaecido con el surgimiento de la filosofía moderna, podrían parecer a primera vista contrajemplos para esta concepción de la evolución del saber filosófico. Podría creerse, en efecto, que con la constitución de esferas autónomas de discurso (teología, ciencia, filosofía), del discurso filosófico se desgajó en un discurso de una naturaleza diferente: la ciencia. Sin embargo, una mirada más atenta revela un paisaje diferente, puesto que esta transformación estuvo acompañada, primero, por la aparición de una nueva instancia dominante de la unificación del conocimiento filosófico. Se trata de la búsqueda de una nueva clase de garantías, las del origen y el fundamento del conocimiento, es decir, las de la gnoseología o teoría del conocimiento, en el interior de la cual se verificó finalmente un nuevo desplazamiento, con la constitución, a fines del siglo XIX y principios del siglo XX, de la ?filosofía de la ciencia? o epistemología. Este modelo para la conceptualización del desarrollo del discurso filosófico tiene la ventaja de permitirnos pensar la relación que la epistemología guarda con la instancia de saber filosófico dominante en el seno de la cual se desarrolla: la de la gnoseología. A partir de las relaciones que la epistemología guarda con la temática de las garantías del conocimiento podemos apresar, en un esquema heurístico que será complejizado de diversos modos en este libro, la diferencia entre las tesis características de la epistemología anglosajona y de la epistemología francesa. De acuerdo con en este esquema heurístico, el rasgo más característico de la epistemología anglosajona es su sujeción, en la mayor parte de su desarrollo, a la teoría del conocimiento, lo que se revela en la persistencia de algunos aspectos de la filosofía de la representación y en la reproducción de la oposición idealista entre sujeto y objeto como dos polos cuya armonía debería establecerse, filosóficamente, en términos de la verdad. En su lugar, la epistemología francesa se propuso el estudio de los mecanismos de producción de los conocimientos. La epistemología, desde esta perspectiva, ya no fue vista primordialmente como el estudio de los fundamentos del conocimiento científico, sino como la teoría de las condiciones y las formas de la práctica científica y la historia de esta práctica, tal como aparece en las distintas ciencias concretas. Expresado de otra manera, el contraste se podría establecer mediante la observación de que mientras los anglosajones hacen filosofía de la ciencia como una extensión de la lógica, los franceses la hacen como una extensión de la historia de la ciencia, es decir, encontrando en la historia el laboratorio del epistemólogo. Ahora bien, según veremos, el campo de la epistemología francesa ha cobijado una buena cantidad de debates que tienen que ver primordialmente con dos tendencias en tensión: la que enfatiza la autonomía de lo epistemológico y aquella que destaca la determinación social del pensamiento. Los trabajos de este libro esperan problematizar este y otros ejes, explorando las perspectivas de los ?clásicos? de la escuela francesa en epistemología (Bachelard, Canguilhem, Althusser, Foucault, etc.), las relaciones entre los mismos y los diálogos que cabe establecer entre estos y otras corrientes de pensamiento. ÍNDICE: La ruptura epistemológica, de Bachelard a Balibar y Pêcheux, Pedro Karczmarczyk La ruptura epistemológica según Bachelard, Althusser y Badiou, Carlos Gassmann Visitaciones Derrideanas, Jazmín Anahí Acosta Epistemología sin sujeto cognoscente. Superación, disolución o sujeción de la subjetividad en Popper, Wittgenstein y Foucault, Silvia Rivera; La torsión política del concepto de verdad en Michel Foucault, Manuel Cuervo Sola Canguilhem y Foucault. De la norma biológica a la norma política, Andrea Torrano Psicología e ideología: Foucault, Canguilhem y Althusser, Matías Abeijón . (shrink)

This volume publishes the Proceedings of the 1st International Meeting "Thinking Baroque in Portugal" (26-28 June 2017), which dealt with the metaphysical, ethical and political thought of Francisco Suárez. Counting on the collaboration of some of the greatest international specialists in the work and thought of this famous professor of the University of Coimbra in the 17th century, this volume celebrates the 400th anniversary of his death and marks the productivity of his philosophical-theological legacy.

This book is the result of the last few years of study by the research group of the San Dámaso University ‘Thinking a University for the 21st century’, which had already published a book with the same title in this publishing house. This new work brings together different experts on the Spanish university and Spanish philosophy in the 20th century. Firstly, this work offers a look at the history of the university in our country from the Renaissance to the present (...) day. Secondly, it presents the ideas on the nature and mission of the university institution contributed by several of the most important Spanish thinkers of the last century. The book concentrates on authors who have been somewhat neglected in this respect, despite their generally substantial contributions to this field of study. Thus, here we are provided with studies that explore the ideas on the university of Miguel de Unamuno, Manuel García Morente, María Zambrano, Fernando Rielo, Pedro Laín Entralgo, Julián Marías and Antonio Millán-Puelles. We believe that the compilation here of their thought provides a rich and inspiring reflection for the university of the 21st century. (shrink)

This paper discusses the logical space of alternative conceptual engineering projects, with a specific focus on (1) the processes, (2) the targets and goals, and (3) the methods of such projects. We present an overview of how these three aspects interact in the contemporary literature and discuss those alternative projects that have yet to be explored based on our suggested typology. We show how choices about each element in a conceptual engineering project constrain the possibilities for the others, thereby giving (...) rise to distinct groupings of possible projects under the banner of conceptual engineering. We conclude with a critical reflection on the potential ethical issues that arise as a result of effectively putting conceptual engineering into practice. (shrink)

Conceptual engineering is the method for assessing and improving our representational devices. On its ‘broad-spectrum’ version, it is expected to be appropriately applicable to any of our representation-involving cognitive activities, with major consequences for our whole cognitive life. This paper is about the theoretical foundations of conceptual engineering thus characterised. With a view to ensuring the actionability of conceptual engineering as a broad-spectrum method, it addresses the issue of how best to construe the subject matter of conceptual engineering and successively (...) defends the theses that conceptual engineering should be: (i) About concepts, (ii) psychologically theorised, (iii) as multiply realised functional kinds. Thereby, I claim to theoretically secure and justify the maximum scope, flexibility, and impact for the method of conceptual engineering on our representational devices in our whole cognitive life—in other words, a broad-spectrum version of conceptual engineering. (shrink)

In a recent paper in this Journal San Pedro I formulated a conjecture relating Measurement Independence and Parameter Independence, in the context of common cause explanations of EPR correlations. My conjecture suggested that a violation of Measurement Independence would entail a violation of Parameter Independence as well. Leszek Wroński has shown that conjecture to be false. In this note, I review Wroński’s arguments and agree with him on the fate of the conjecture. I argue that what is interesting about (...) the conjecture, however, is not whether it is true or false in itself, but the reasons for the actual verdict, and their implications regarding locality. (shrink)

Conceptual engineering is commonly characterized as the method for assessing and improving our representational devices. Little has been said, however, on how best to construe these representational devices—in other words, on what conceptual engineering should be all about. This paper tackles this problem with a basic strategy: First, by presenting a taxonomy of the different possible subject matters for conceptual engineering; then, by comparatively assessing them and selecting the most conducive one with a view to making conceptual engineering an actionable (...) method, that is, a method that can be applied effectively and consistently to specific case studies. The outcome is that conceptual engineering should be all about concepts on pain of pragmatic inconsistencies otherwise. (shrink)

Defensores do princípio da precaução propõem com frequência mudanças nas práticas científicas, para que elas facilitem o mesmo objetivo do princípio: evitar ameaças incertas ao ambiente ou à saúde humana. A ciência deveria ser uma ciência precautória. Apesar da importância prática da ciência precautória e da sua proximidade com os debates sobre ciência e valores, ela ainda não foi sistematicamente examinada. Neste artigo, pretende-se contribuir para a literatura sobre a ciência precautória de dois modos: sistematizando sua literatura prévia e propondo (...) uma definição de um de seus elementos principais, a precaução epistêmica, como uma orientação específica para a gestão de riscos indutivos. Conclui-se com algumas objeções que tal definição levanta, bem como caminhos de pesquisas futuras para abordá-las. (shrink)

Das Ziel, die Lernenden zu befähigen, als selbstbestimmte und -ermächtigte Bürger*innen am Politischen teilzuhaben, verlangt in einer Mediengesellschaft unter anderem danach, jene Systeme verstehen, kritisieren und gestalten zu können, die politische Information kreieren und verbreiten. Um der Komplexität und den Interdependenzen dieser Systeme gerecht zu werden, ist auf verschiedenste Fachbereiche und deren Zugänge zurückzugreifen. Diese bilden die Grundlage, um Lernende zu befähigen, sich selbstbestimmt und emanzipiert mit den gesellschaftspolitischen Fragen des 21. Jahrhunderts auseinanderzusetzen. Basierend auf den Beiträgen dieses Sammelbandes skizzieren (...) wir grundlegende Aspekte einer Politischen Bildung für die digitale Öffentlichkeit. (shrink)

(CONTENIDO: LA FILOSOFÍA DE ALTHUSSER A 50 AÑOS DE LIRE LE CAPITAL Pedro Karczmarczyk, 3; DISCURSO Y DECRETO: SPINOZA ALTHUSSER Y PÊCHEUX Warren Montag 11; ALTHUSSER LECTOR DE GRAMSCI Vittorio Morfino 43 LAS ABSTRACCIONES, ENTRE LA IDEOLOGÍA Y LA CIENCIA João Quartim de Moraes 67 ELOGIO DEL TEORICISMO. PRÁCTICA TEÓRICA E INCONSCIENTE FILOSÓFICO EN LA PROBLEMÁTICA ALTHUSSERIANA, Natalia Romé 85 MARXISMO Y FEMINISMO: EL RECOMIENZO DE UNA PROBLEMÁTICA1 115 Luisina Bolla* / Pedro Karczmarczyk* 115 RRESEÑAS El materialismo de (...) Althusser. Más allá del telos y del Eschaton de Vittorio Morfino, por Valentín Huarte 153; El sujeto en cuestión, Pedro Karczmarczyk (ed.) por Constanza Storani; 159 La posición materialista. El pensamiento de L. Althusser entre la práctica teórica y la práctica política, de Natalia Romé, por Ingrid Sarchman y Carolina Collazo 164. (shrink)

Conceptual engineering is the method for assessing and improving our concepts. However, little has been written about how best to conceive of concepts for the purposes of conceptual engineering. In this paper, I aim to fill this foundational gap, proceeding in three main steps: First, I propose a methodological framework for evaluating the conduciveness of a given concept of concept for conceptual engineering. Then, I develop a typology that contrasts two competing concepts of concept that can be used in conceptual (...) engineering — namely, the philosophical and psychological ones. Finally, I evaluate these two concepts of concept using the proposed methodological framework and I show that, when it comes to making conceptual engineering an actionable method, the psychological concept of concept outclasses its philosophical counterpart on all counts. This provides a baseline from which the concept of concept can be further improved for the purposes of conceptual engineering. (shrink)

Rigidity does interesting philosophical work, with important consequences felt throughout metaphysics, epistemology, philosophy of mind, and so on. The authors’ aim in this article is to show that rigidity has yet another role to play, with surprising consequences for the problem of free will and determinism, for the phenomenon of rigidity has the upshot that some metaphysically necessary truths are up to us. The significance of this claim is shown in the context of influential arguments against free will. The authors (...) show that some virtually indisputable inference rules employed in formulations of the Consequence Argument, as well as in fatalistic arguments, fail with a variety of counter-examples. Along the way, the authors compare the present arguments to other, similar arguments made in recent years. (shrink)

In debates concerning the consequence argument, it has long been claimed that [McKay, T. J., and D. Johnson. 1996. “A Reconsideration of an Argument Against Compatibilism.” Philosophical Topics 24 (2): 113–122] demonstrated the invalidity of rule (β). Here, I argue that their result is not as robust as we might like to think. First, I argue that McKay and Johnson's counterexample is successful if one adopts a certain interpretation of ‘no choice about’ and if one is willing to deny the (...) conditional excluded middle principle. In order to make this point I demonstrate that (β) is valid on Stalnaker's theory of counterfactuals. This result is important and should not be neglected, I argue, because there is a particular line of objection to the revised formulations of the consequence argument that does not succeed against the original version. (shrink)

Conceptual engineering is the method for assessing and improving our concepts. Some have recently claimed that the implementation of such method in the form of ameliorative projects is truth-driven and should thus be epistemically constrained, ultimately at least (Simion 2018; cf. Podosky 2018). This paper challenges that claim on the assumption of a social constructionist analysis of ideologies, and provides an alternative, pragmatic and cognitive framework for determining the legitimacy of ameliorative conceptual projects overall. The upshot is that one should (...) not ameliorate for the sake of truth or knowledge, in the case of ideologies—at least, not primarily. (shrink)

Conceptual engineering means to provide a method to assess and improve our concepts working as cognitive devices. But conceptual engineering still lacks an account of what concepts are (as cognitive devices) and of what engineering is (in the case of cognition). And without such prior understanding of its subject matter, or so it is claimed here, conceptual engineering is bound to remain useless, merely operating as a piecemeal approach, with no overall grip on its target domain. The purpose of this (...) programmatic paper is to overcome this knowledge gap by providing some guidelines for developing the theories of concepts and of cognition that will ground the systematic unified framework needed to effectively implement conceptual engineering as a widely applicable method for the cognitive optimization of our conceptual devices. (shrink)

No presente trabalho, com vistas para uma análise conceitual e crítica acerca do modelo de democracia representativa, bem como uma proposta de mudança sistemática e ordenada, iremos nos debruçar sobre os conceitos e perspectivas elencadas por Arendt e Bobbio no cerne da questão participativa. Hannah Arendt (1941-1975), ilustre teórica política, compreende a sociedade consolidada pós revoluções americana e francesa como fortemente apolitizada, visto o afastamento dos cidadãos dos assuntos públicos na atual democracia indireta. Norberto Bobbio (1909-2004), renomado jusfilósofo, define com (...) rigor analítico a categoria representativa da participação popular nas questões coletivas, indicando suas limitações e possibilidades. Em vista disso, faz-se necessário o estudo conjunto de ambas personalidades para o entendimento da disposição comum no que diz respeito à representatividade política que, segundo a autora alemã, impede a efetiva realização da vida cívica e atomiza os sujeitos, suscitando o desinteresse pela coisa pública e facilitando a oligarquização da mesma. A partir da inferência no que se refere ao foco central deste artigo, e da investigação complementar sobre os próprios riscos da implementação excessiva dos cânones reverberados pela tradição antiga — a qual pressupõe o envolvimento direto dos cidadãos no governo —, perpassaremos pela alternativa proposta por Arendt, a saber: a criação de conselhos deliberativos nos diversos níveis subnacionais a fim de fomentar o maior interesse e atuação popular na tomada de decisões, salvaguardando, assim, parte significativa do espírito revolucionário mas, sem retirar a centralidade de um governo bem estabelecido. Dessa maneira, a relação entre Arendt e Bobbio se designará no exame do sistema democrático representativo com respeito às limitações impostas pelo próprio sistema que impede a plena participação popular qualitativa, juntamente com a orientação arendtiana para rarear essa problemática — embora sem buscar a completa aniquilação do mecanismo de partidos, mas a união deste com o modelo de conselhos. (shrink)

Through an analysis of Heloise’s third letter to Peter Abelard, and the insertion of this letter in the major context of correspondance and philosophical/theological discussion lead by Abelard, this article states that there is a triple reading approach to it: the first one is directed related with the letter’s theme and can be read as a criticism of monastic environment on 12th Century; the second one is inserted in the discussion of their correspondence, and states a continuity between the second (...) and the third letters, despite the difference on the themes; the last one is the view of how the female body, understood as a starting point to Heloise’s Christian personal experience, refutes Abelard’s inicial proposition, that is, that the body is abject. (shrink)

A comienzos de los años 60 el marxismo althusseriano y el psicoanálisis lacaniano coincidían en un punto: su voluntad de intervenir críticamente en una coyuntura teórica caracterizada por el avance de las ciencias humanas. Ambas corrientes señalaban, con grandes convergencias, que las “ciencias humanas” (de manera evidente en sus versiones “tecnocráticas”: ego psychology, pisicología social, sociología en sus distintos avatares, etc.) cumplían funciones de adaptación de los individuos al sistema social, considerado como un invariante. Dichas ciencias humanas se presentaban como (...) obstáculos epistemológicos para lo que entonces se pensaba como el re-comienzo del materialismo histórico y del psicoanálisis. El hallazgo de obstáculos semejantes no es una mera coincidencia. Ambas líneas de pensamiento convergen en puntos importantes, afirmando, en lo que podría pensarse como una común tendencia materialista, la subordinación de la esfera biológica a la de lo simbólico o a la práctica social, la primacía del significante sobre el sentido, la necesidad de conceptualizar formas originales de la causalidad, cuyo leit-motiv es la sobredeterminación. El presente trabajo busca explorar algunas de las tensiones contenidas en esta coincidencia. El punto de mayor tensión lo suscitan los desarrollos de Althusser y algunos de sus seguidores (en particular Pêcheux y Lecourt) acerca de la relación entre la categoría de sujeto, la de ideología y el conocimiento científico en tanto que “proceso sin sujeto”, al sostener la imposibilidad de un “sujeto de la ciencia”, tesis que sin embargo juega un rol importante en el pensamiento de Lacan. Esta tensión remite a diferentes factores: la diferente herencia epistemológica (Bachelard en un caso, Koyré en el otro), la diferente recepción de la historia de la filosofía (el caso de Descartes), como así también diferencias de registro de los conceptos clave: inconsciente por un lado, ideología y lucha de clases, por el otro. En este trabajo haremos algunas observaciones sobre los efectos que acarrea la diferente recepción de la filosofía de Descartes. (shrink)

Philosophers disagree whether composition as identity entails mereological universalism. Bricker :264–294, 2016) has recently considered an argument which concludes that composition as identity supports universalism. The key step in this argument is the thesis that any objects are identical to some object, which Bricker justifies with the principle of the universality of identity. I will spell out this principle in more detail and argue that it has an unexpected consequence. If the universality of identity holds, then composition as identity not (...) only leads us to universalism, but also leads to the view that there are no mereological atoms. (shrink)

The following paper puts the history of race and colonialism in conversation with the history of the concept of energy. The objective is to understand what a critical decolonial perspective can teach us about the central role that energy plays in western culture, materially and epistemologically. I am interested in how this approach to political, epistemological, and ontological questions demands that we reconceptualize energy to account for the historical particularity of the concept and the phenomena of history and intersubjectivity, which (...) are eschewed in a purely materialistic and quantitative conception of energy. We will see how energy has been complicit in the racialization of black and indigenous bodies, and how the privileged place that the concept of energy has occupied in the canon of western physics has served to obscure the theological, metaphysical, and cultural assumptions that constitute it. (shrink)

We explore Peirce’s pragmatic conception of sign action, as a distributed and emergent view of cognition and exemplify with the emergence of classical ballet. In our approach, semiosis is a temporally distributed process in which a regular tendency towards certain future outcomes emerges out of a history of sign actions. Semiosis self-organizes in time, in a process that continuously entails the production of more signs. Emergence is a ubiquitous condition in this process: the translation of signs into signs cannot be (...) inferred from the properties of the components of a semiotic triad alone, but has to take into account a complex interaction between a micro-semiotic and macro-semiotic level of description. This interaction can be understood as an interplay of potentialities and tendencies, or upward constitutive determinative relations and downward selective determinative relations. According to this view, emergence is a central defining condition of processes of meaning. Ballet is a sign in action. The emergence of classical ballet is a self-regulatory process, in which a system of different kinds of cognitive artifacts (musical, bodily/motor, spatial/architectonic) and agents obtained a stable semiotic relation throughout many phases of development between the 16th and the 19th Century. One case is the development of the verticality of dance in classical ballet as a semiotic relation connecting proscenium arch stages, dancing bodies, and audiences. This development is micro-semiotically determined by the spatial constraints of the proscenium arch stage, and macro-semiotically determined by a historical construction of the dancing body as a sign within a network of semiotic chains, such as the intersemiotic regulation of body of the dancer by principles coming from painting. This is not only the emergence of actual meaning, but also the emergence of an open-ended field of potential and general meanings, an autonomous tendency of development. To say that ballet, as sign action, emerges, is to say that cognitive artifacts such as dancer’s bodies, stages and audience’s point of view, musical compositions, costumes, all sorts of supporting institutions, etc, constitute a niche for sign action, interacting according to tendencies of development that didn’t exist before. (shrink)

This paper aims to map the different theoretical options related to the Precautionary Principle (PP). Great part of the literature on it can be systematized by answering to three different questions: is there a basic structure in the PP? If so, in which interpretation of the PP does this structure express itself? Finally, are its damage or knowledge conditions fixed or adjustable? The first question separates realist from non-realist approaches. The second question allows us to discriminate monist, dualist, or pluralist (...) positions in relation to the three interpretations of the PP: decision rule, procedural requirement, or epistemic rule. Finally, the third question distinguishes rigid from non-rigid formulations of the principle. Based on this mapping, one can not only navigate through the different formulations of the PP present both in official documents and in specialized literature, but also deflect some of its common objections, and understand Hans Jonas’ eventual connection with PP. Notwithstanding, this mapping does not capture other important themes attached to PP, which motivates a final distinction between narrow and broader forms of PP. (shrink)

This article examines the role of citiziens, women, metics, and slaves in Magnesia, the new city Plato outlines in his "Nomoi".

Justice Across Ages offers an attractive account of justice between the young and the old that brings together three notable principles of age-group justice: complete-lives equality, relational equality, and prudence. Yet, the book says little about the fact that many of us live longer than others, and the little it does say casts doubt on whether lifespan inequality threatens justice as construed by the three principles. This essay argues, instead, that theories of justice between the young and the old should (...) not dispense with a conception of justice between different longevity groups. It concludes that we must be sensitive to lifespan variations when designing policies to promote justice across age groups. (shrink)

El presente trabajo es un estudio del libro de Martin Kusch acerca den las tesis sostenidas en "Wittgenstein on Rules and Private Language" (WRPL) por Saul Kripke examinado a la luz de la controversia desatada por la publicación del mismo en 1982, una de las más intensas que han ocurrido en los últimos 25 años en el seno de la filosofía analítica. En nuestro estudio procedemos en tres etapas. En la primera, presentaremos el desafío del Wittgenstein de Kripke de una (...) manera lo más neutral que podemos. En la segunda, presentaremos las características más notables trabajo de Kusch. En la tercera parte rebasamos los límites más estrictos de un comentario crítico para proponer una hipótesis propia acerca de la manera en la que la interpretación de Kusch permite comprender el vínculo de la propuesta de Kripke con la discusión clásica acerca del lenguaje privado como así también la discusión clásica permite realizar algunas observaciones críticas acerca de la propuesta de Kusch. (shrink)

Of all the risks we face in life, ranging from unemployment to old age, early death is among the most tragic and yet most neglected by modern states. Liberal egalitarians might find it easy to dismiss social insurance against early death, but I argue they should not. Early in this paper, I explain why social insurance should include the risk of premature death by replying to four common criticisms. What follows is a case for a novel form of insurance that (...) is more liberal and egalitarian across ages than the status quo. More specifically, I show that granting storable pensions in all life stages - youth, middle and old age - promotes liberty and reduces lifetime inequality. Writers on age group and longevity justice often overlook the extent to which liberal lifetime equality can supply insightful arguments against inequality across ages. These call for a policy that gives each age group the freedom to draw a storable pension. I call that policy "freetirement". (shrink)

The purpose of this essay is to provide a diffractive reading of the concept of ressentiment through decolonial theory. I would like to see what sort of light this sheds on the psychological undercurrents that impose barriers on colonial and decolonial thought, as well as on the conceptual dynamism of ressentiment. This essay is split into two different experiments in thought. The first will be to diffract ressentiment through the works of Gloria Anzaldúa, Édouard Glissant, and Gilles Deleuze. To this (...) end, I will begin by providing an analysis of ressentiment as developed by Nietzsche in On the Genealogy of Morals and then supplement this with Deleuze’s analysis of ressentiment in Nietzsche & Philosophy. I will create a bridge with decolonial thought by interpreting Anzaldúa’s concept of the nopal de castilla and mestiza consciousness through the interpretive lens of ressentiment to show the affinity that exists between the work of Anzaldúa and Nietzsche. I will finish the first experiment by looking at ressentiment through some of the concepts Glissant offers us in the Poetics of Relation. In particular, I will argue that ressentiment resists the creolization of identity and culture, and that Glissant’s demand for the right to opacity for all is the sign of a thinking that has overcome ressentiment. The second experiment is to diffract ressentiment through Eduardo Viveiros de Castro’s Cannibal Metaphysics, beginning with an analysis of the most relevant points of that text for our discussion then putting our diffracted version of ressentiment in conversation with Amerindian perspectivism. However, this does not mean that I am aiming at a synthesis of ressentiment with Amerindian perspectivism. Rather, in the spirit of the Brazilian author’s post-structural anthropology, this essay sees only a disjunctive synthesis of the two: a ressentiment becoming-Amerindian perspectivism and an Amerindian perspectivism-becoming-ressentiment (we will focus on developing the former). I hope that, by the end of this experiment, we may have a richer conceptual understanding of ressentiment by offering this concept an image of itself that only our decolonial thinkers and an Amerindian perspective can offer. (shrink)

El día dieciséis de julio de este año, un día después de la festividad de san Buenaventura, este santo franciscano, doctor de la Iglesia, recibió un regalo: una de las personas que aquí y ahora más conocía de su obra, pensamiento y fuentes, iba a ir a visitarlo. Ambos tenían, al fin, la oportunidad de conocerse en persona. Para sus amigos fue un regalo muy caro. Nuestro amigo Francisco de Asís Clavero Blanco nos dejó físicamente, pero sus estudios y su (...) obra perdura y perdurará con nosotros.' Decir que alguien conoce a san Buenaventura no es fácil, pues en este pensador franciscano se conjugan aspectos filosóficos, teológicos, históricos y espirituales que llevan en sí una carga histórica compleja que se desarrolla en un tiempo, a la vez, complejo, apasionante y alejado en el tiempo: el siglo XIII. No en vano, la figura de san Buenaventura fue tildada por algunos como "la más medieval de la filosofía del Medioevo".Pero Francisco de Asís Chavero se preparó para afrontar este reto y más. Nacido en Rivera del Fresno en 1945, profesó en la Orden Franciscana en la Provincia Bética el 6 de agosto de 1967. Se ordenó presbítero el 21 de julio de 1973. Cursó filosofía y teología en el Centro de Estudios Teológicos de Sevilla, en la Facultad de Teología de Granada, en el Pontificio Ateneo Antonianum y en el Centro de Investigación de Quarachi de la Orden Franciscana situada en Grottaferrata en Roma. Estos estudios hicieron que quedara corta su titulación de Licenciado en S. Teología, sección Histórico?Dogmática. En el momento en el que le sorprendió la muerte era profesor de Teología Sistemática, Antropología Teológica y Pensamiento Franciscano en el Instituto Franciscano de Murcia.El perfil de su formación, trabajo y dedicación nos ayuda a comprender por qué a Francisco de A. Chavero no se le escapaba ningún detalle del pensamiento bonaventuriano. No había aspecto de su pensamiento filosófico, teológico, espiritual o franciscano que no conociera. Su obra, sus ediciones, las fuentes, los estudios e interpretaciones sobre el doctor Seráfico eran, no sólo conocidas por él, sino también estudiadas, pensadas e interpretadas. De todo lo que acabo de decir dan fe sus escritos y las extensísimas notas a pie de página que nos regalaba. Hablando de su trabajo siempre mostraba la visión de fondo que impregnaban sus estudios: el de historiador de la teología. Esto no significa que desde esta perspectiva histórica no fuera capaz de percibir y apuntar conceptos nuevos y visiones originales.Francisco de Asís Clavero Blanco colaboró en numerosas revistas como Verdad 1, Vida, Carthaginensia, Estudios Franciscanos, Doctor Seraphicus, Themata, Archivum Franciscanum Historicurn, etc. Era miembro de la Sociedad Escotista Internacional , del Centro di Studi Bonaventuriani , Asociación Hispánica de Estudios Franciscanos y compañero de la Sociedad Española de Filosofía Medieval . Me gustaría en estas páginas repasar aunque sea brevemente el legado intelectual de este pensador franciscano. (shrink)

Resumen: En este trabajo examino la concepción hegeliana del límite intentando clarificar sus principales características.Comienzo ubicando la filosofía hegeliana en el contexto filosófico más general del idealismo alemán, entendiendoeste movimiento como aquel comprometido en el proyecto de proporcionar una deducción trascendental de loabsoluto. Dado este contexto, procedo a examinar las críticas de Hegel a a la filosofía de Kant, principalmente en la“introducción a la Fenomenología del espíritu . El artículo concluye evaluando la adecuación de la elucidación deltratamiento hegeliano del problema (...) del límite mostrando como esta noción funciona en la interpretación del tratamiento hegeliano de la certeza sensorial en la fenomenología. -/- The problem of limit according to Hegel. In this paper I focus Hegelian conception of limit trying to clarify its main features. I begin locating Hegel’s philosophy in the broader philosophical context of German Idealism, understanding it as the intellectual movementconcerned with the project of providing a transcendental deduction of the Absolute. Having this as a background, Iexamine Hegelian critique of Kantian philosophy, mainly in the “Introduction” of Phenomenology of Spirit, and I conclude the paper testing the way I elucidated the problem of limit in this paper showing how this notion can beused to interpret the treatment of “sense certainty” in Hegel’s Phenomenology of Spirit. (shrink)

Resumen: Los trabajos abordan, desde diferentes perspectivas a la categoría de sujeto como una categoría crucial del pensamiento contemporáneo. El ámbito de preocupaciones es amplio: la perspectiva del filósofo norteamericano S Cavell quien hace una originalísima recepción de la herencia de Austin y Wittgenstein; la perspectiva fenomenológica de Sartre en diálogo y conflicto con la del psicoanálisis lacaniano y las reconceptualizaciones de la ideología realizadas por Louis Althusser; la constitución del sujeto en tensión entre la sujeción al poder y las (...) posibilidadesde resistencia según la perspectiva de Judith Butler; una relectura de la implicación de estructura y sujeto en la perspectiva estructural abierta por Saussure y continuada por Lévi-Strauss, Benveniste y Lacan, tema que recibe un tratamiento circunscripto al pensamiento del argentino Ernesto Laclau, en el que se distinguen distintas etapas; las implicaciones que los eventos fundamentales de la historia del siglo XX acarrean para una conceptualización de la subjetividad en la perspectiva de Theodor Adorno y las limitaciones que la conceptualización de la obra de arte como juego en la obra de Gadamer impone a la concepción moderna de la subjetividad. -/- Índice: Presentación del compilador La crítica de Heidegger a la noción de sujeto: un análisis a partir de la incidencia de su reflexión sobre la técnica y el lenguaje, Luciana Carrera Aizpitarte El juego como auto-representación y modo de ser de la obra de arte en la estética hermenéutica de Gadamer, Paola Belén El yo sobre la línea de ficción: análisis de las concepciones de Sartre y Lacan, Luisina Bolla El poder y el sujeto. Sujeción, norma y resistencia en Judith Butler, Matías Abeijón Theodor W. Adorno: la crítica al sujeto después de Auschwitz, Gustavo Robles Estructura, discurso y subjetividad, Pedro Karczmarczyk Transformaciones, rupturas y continuidades entre la perspectiva de Ernesto Laclau y la tradición (post)estructuralista, Hernán Fair La recuperación del sujeto: escepticismo, autoconocimiento y escritura en S. Cavell, Guadalupe Reinoso . (shrink)

The aim of this paper is to analyze time-asymmetric quantum mechanics with respect to the problems of irreversibility and of time's arrow. We begin with arguing that both problems are conceptually different. Then, we show that, contrary to a common opinion, the theory's ability to describe irreversible quantum processes is not a consequence of the semigroup evolution laws expressing the non-time-reversal invariance of the theory. Finally, we argue that time-asymmetric quantum mechanics, either in Prigogine's version or in Bohm's version, does (...) not solve the problem of the arrow of time because it does not supply a substantial and theoretically founded criterion for distinguishing between the two directions of time. (shrink)

Brian Cutter objected to the consequence argument due to its dependence on the principle that miracle workers are metaphysically impossible. A miracle worker is someone who has the ability to act in a way such that the laws of nature would be violated. While there is something to the thought that agents like us do not have this ability, Cutter claims that there is no compelling reason to regard miracle workers as metaphysically impossible. However, the paper contends that miracle workers (...) are indeed impossible according to well-known theories concerning the laws of nature. This result highlights the reliance of the consequence argument on a plausible premise, which is widely accepted by proponents of non-Humean views of laws. The paper also provides a way to explain away the intuition that miracle workers are possible, but this has the upshot that a recent, two-dimensional formulation of the consequence argument is unsound. (shrink)

La obra es un estudio de una de las nociones fundamentales en la filosofía de Gadamer, el concepto de aplicación. Se intenta dar cuenta de la manera en que dicho concepto viene a solucionar, o tal vez sería mejor decir, a disolver, en la reflexión del siglo XX, el problema que enfrentaban las ciencias históricas en el siglo XIX para convertirse en conocimiento objetivo. Dicho problema consistía en dos importantes dificultades vinculadas entre sí: la imposibilidad de disponer de un objeto (...) independiente, el pasado “tal cual ocurrió” para confrontar la adecuación de las visiones del mismo constituidas desde el presente, por un lado, y la imposibilidad de erradicar la perspectiva del presente (intereses, ideologías, etc.)en los relatos históricos. Para abordar este problema, Gadamer acomete nada menos que una revisión de las categorías fundamentales en las cuales se inserta esta dificultad, esto es, las nociones de conocimiento, realidad y verdad modeladas, a través de Kant, de acuerdo a la perspectiva de la moderna ciencia de la naturaleza. Un paso fundamental será entonces examinar el problema del valor cognitivo del arte, esto es, elucidar las nociones de realidad y experiencia a partir de la experiencia artística, para extender luego estas conclusiones a la historia y el lenguaje. En el marco de esta revisión se perfila el concepto de aplicación, el cual destaca que nuestra condición de agentes históricos, insertos en una tradición y en una comunidad lingüística, no es un obstáculo, sino justamente la condición que hace posible que podamos comprender lo diferente a lo propio, ya sea en la forma de la alteridad histórica, lingüística o meramente personal. La tesis de la obra que presentamos es que la estructura de la aplicación, con la consecuente historicidad que acarrea, se presenta de manera semejante tanto en las macro-estructuras de la comprensión (comprensión de textos, de la tradición, del arte) como en las estructuras de un nivel inferior o más básico, como la realización de juicios y la comprensión de conceptos, punto que se elabora, en esta obra, a través de una comparación con las ideas del segundo Wittgenstein. (shrink)

One important objection to the Condition Of ReasonNable Epistemic Access (CORNEA) is that it is incompatible with inductive evidence. This objection, however, relies on a counterfactual interpretation of CORNEA, and Wykstra and Perrine have shown that CORNEA need not be interpreted in that way, but rather in terms of conditional probability. Here, we show that there is an important gap in this recent response to the counterfactual-based criticism of CORNEA. We argue that the main response to this criticism ultimately depends (...) on a specific semantics for counterfactual conditionals. More specifically, it ultimately depends on the denial of the conditional excluded middle principle. We then investigate and suggest a hitherto unknown defense of CORNEA’s counterfactual interpretation. (shrink)

In this paper I argue that the idea of human dignity has a precise and philosophically relevant sense. Following recent works,we can find some important clues in the long history of the term.Traditionally, dignity conveys the idea of a high and honourable position in a hierarchical order, either in society or in nature. At first glance, nothing may seem more contrary to the contemporary conception of human dignity, especially in regard to human rights.However,an account of dignity as high rank provides (...) an illuminating perspective on the role it plays in the egalitarian discourse of human rights. In order to preserve that relational sense regarding human dignity, we can use the notion of moral status, towhich somemoral philosophers have paid attention in recent years.I explore the possibilities of the idea of moral status to better understand the idea of human dignity and its close relationship with human rights. (shrink)

En este trabajo analizamos la reivindicación gadameriana del valor cognitivo de arte como un ejemplo de un modo de conocimiento que permite concebir de mejor manera la comprensión que tiene lugar en las ciencias del espíritu. Dicha reivindicación presupone el desconocimiento del valor cognitivo del arte operado por la subjetivización de la estética con Kant y una vuelta a los presupuestos de la tradición humanista. Por ello en la introducción presentamos en esquema los conceptos humanistas de tacto, gusto, sentido común (...) y juicio y comparamos el concepto de experiencia que corresponde a los mismos con la noción de experiencia modelada por la ciencia moderna. En la primera parte del trabajo examinamos en detalle la subjetivización de la estética que comienza con Kant y culmina con la “conciencia estética”. En la segunda parte examinamos cómo la reivindicación del valor cognitivo del arte corre pareja con el desarrollo de una ontología de la obra de arte. Concluimos señalando cómo el recorrido realizado facilita la comprensión de la especificidad de las ciencias del espíritu (humanidades). (shrink)

Der Denkweg Hegels kann als ein Bildungsprozess von Einheitsbegriffen angesehen werden. Dieser Weg lässt sich in zwei Phasen einteilen: eine spekulative und eine vorspekulative Phase. Die These dieses Aufsatzes besteht darin, dass der Begriff der Einheit sich innerhalb beider Phasen jenes Denkweges entwickelte und dabei die gleichen allgemeinen Formen annimmt. Von daher kann der Weg dieses Denkens durch einen Doppel-Begriff, den der spekulativen und den der vorspekulativen Einheit, rekonstruiert werden. Im Blick auf das Ganze lässt sich also sagen, dass beide (...) Phasen am Ende durch die fundamentale Entscheidung Hegels eines „Eingreifens in das Leben der Menschen“ verbunden sind. Und die letzte Form der Einheit in der spekulativen Phase – die der absoluten Idee – wird dementsprechend eine gewisse aufgehobene Bewegung der Subjektivität und der Objektivität sein, an der sich die Einheit als Freiheit zeigt. (shrink)

La tesis de la privacidad linguitica nace con el gesto fundador de la filosofía moderna que apoya toda legitimidad en la subjetividad y la conciencia. Ello da origen a dos problemas filos�ficos fundamentales, concernientes al mundo y al solipsismo. El siglo XX creyó encontrar en el lenguaje una salida a estos problemas. Wittgenstein es allí una pieza clave. Sin embargo las interpretaciones más influyentes de Wittgenstein enfocaron la crítica del lenguaje privado de tal modo que la salida debía permanecer en (...) el terreno epistemológico de las garantías o criterio de corrección (Malcolm, Fogelin, Kenny, Canfield, Tugendhat). Sostenemos que la interpretación propuesta por Kripke se apoya un un agudo diagnóstico de la fuente de estas dificultades, dándose cuenta que la refutación del lenguaje privado requería abandonar toda una concepción, la del realismo, que afectaban por igual al lenguaje privado y al público. Su argumentación, centrada en la semántica, irradia consecuencias más allá de la misma. Su "solución escéptica" al establecer que los juicios de corrección, entendidos como básicos y primitivos, sólo poseen sentido en el marco de una comunidad uniforme en sus juicios, coloca al discurso filosófico en un nuevo terreno. (shrink)

Special issue: "Henri Bergson. Creative Evolution and Philosophy of Life." -/- I read the genealogy of the concept of energy through Bergson's Creative Evolution to argue that, historically, energy and its proto-concepts are grounded in spatialized notions of time. Bergson's work not only demands that we rethink energy and its relation to time, it also allows us to see that the concept of energy as we know it depicts time and materiality as a numerical multiplicity, which effaces the differences in (...) kind which are characteristic of energy transformations and real duration. To make this case, I first provide an analysis of Bergson’s concept of the cinematographical mechanism of thought, which splits duration into a composition of distinct states strung together by the idea of an impersonal becoming. Bergson claimed that this is the epistemological model for both ancient philosophy and modern science, meaning that it is also the epistemological ground within which energy concepts in western philosophy and science have been theorized. I then show how Bergson offers a way to overcome this model of theorizing through his method of intuition, and how these conclusions might be extended to future energy concepts. Thus, I argue that 1) Bergson’s work on duration allow us to interpret the genealogy of energy as the history of attempts to provide an account of change in terms of spatialized notions of time; 2) that his work offers a way of incorporating historicity into our understanding of energy; and 3) that thinking energy in the context of duration offers the possibility of conceptualizing energy as change. (shrink)

El presente escrito presenta la tesis del yo y el mundo como partes de la apariencia ilusoria transcendental en Kant. En el capítulo de los paralogismos se exhibe la dimensión subjetiva de la apariencia bajo el modo de la subrepción del yo, mientras que el capítulo de las antinomias expone la determinación objetiva de la apariencia a partir de la dinámica de los conflictos eidéticos del mundo. Desde la perspectiva más amplia, ambas doctrinas ejercen la crítica de la apariencia del (...) yo y el mundo en el pensamiento de Kant. (shrink)

In this paper I argue for a novel interpretation of Shepherd’s notion of selfhood. In distinction to Deborah Boyle’s interpretation, I contend that Shepherd differentiates between the mind and the self. The latter, for Shepherd, is an effect arising from causal interactions between mind and body – specifically those interactions that give rise to our present stream of consciousness, our memories, and that can unite these two. Thus, the body plays a constitutive role in the formation of the self. The (...) upshot of this interpretation is that it can dissolve the problem of individuating mind that Boyle identifies. Briefly, the problem consists in Shepherd seemingly individuating minds in terms of their associated bodies and bodies in terms of the minds they are united with. My interpretation, however, allows to see that Shepherd neither wants nor needs to individuate the mind in isolation of the body and to read the passages, in which the problem seems to arise, as being about what makes living beings individual – with mind and body both playing a crucial role in this context. (shrink)

Through modern driver assistant systems, algorithmic decisions already have a significant impact on the behavior of vehicles in everyday traffic. This will become even more prominent in the near future considering the development of autonomous driving functionality. The need to consider ethical principles in the design of such systems is generally acknowledged. However, scope, principles and strategies for their implementations are not yet clear. Most of the current discussions concentrate on situations of unavoidable crashes in which the life of human (...) beings is existentially affected. In this paper, we argue that ethical considerations should be mandatory for any algorithmic decision of autonomous vehicles, instead of a limitation to hazard situations. Such an ethically aligned behavior is relevant because autonomous vehicles, like any other traffic participants, operate in a shared public space, where every behavioral decision impacts the operational possibilities of others. These possibilities concern the fulfillment of a road-user’s safety, utility and comfort needs. We propose that, to operate ethically in such space, an autonomous vehicle will have to take its behavior decisions according to a just distribution of operational possibilities among all traffic participants. Using an application on a partially-autonomous prototype vehicle, we describe how to apply and implement concepts of distributive justice to the driving environment and demonstrate the impact on its behavior in comparison to an advanced but egoistic decision maker. (shrink)

One of the hottest philosophical debates in recent years concerns the nature of the semantics/pragmatics divide. Some writers have expressed the reserve that this might be merely terminological, but in my view it ultimately concerns a substantive issue with empirical implications: the scope and limits of a serious scientific undertaking, formal semantics. In this critical note I discuss two arguments by Recanati: his main methodological argument --viz. that the contents posited by what he calls 'literalists' play no relevant role in (...) communication--, and some phenomenological considerations regarding the "Availability Principle" that he appeals to in order to buttress that main argument. /// Uno de los más encarnizados debates filosóficos recientes atañe a la naturaleza de la distinción entre semántica y pragmática. Aunque algunos autores han expresado reservas en el sentido de que èste pudiera ser sólo terminológico, en mi opinión tiene que ver con una cuestión sustantiva con implicaciones empíricas: el alcance y los límites de una empresa científica seria, la semántica formal. En este texto discuto dos argumentos de Recanati: su principal argumento metodológico, que los contenidos postulados por los autores que él denomina "literalistas" no desempeñan ningùn papel relevante en la comunicación, y, en segundo lugar, ciertas consideraciones fenomenológicas en torno a su "Principio de Accesibilidad", a las cuales apela para apoyar el argumento metodológico. (shrink)

What effect has finding the Archimedean point in ourselves had on how we look at ethics? The modern era of philosophy began with Descartes finding within himself an unshakable point from which to pursue knowledge of the world and himself. This intellectual alienation from the world into the universal mathematical structures of the human mind has led to a reversal where, henceforth, production, rather than contemplation, of knowledge became epistemologically superior. Guided by Hannah Arendt’s discussion of the Archimedean point and (...) Earth alienation in the Human Condition, I will argue that this scientific form of thinking made its way into ethical investigation in the age of modern philosophy. Furthermore, I will provide an analysis of Kant’s categorical imperative and John Stuart Mill’s utilitarianism to show that despite modern science’s success in elucidating universal laws of nature, a scientific approach to ethics has not universalized our judgments of good and evil. (shrink)

The first part of this paper develops an outline of the history of hermeneutics organised around the problem of the method, understood as the question of guarantee of objectivity, the central problem of XIX century hermeneutics. In this outline XX century neo-Wittgensteinian philosophers like Peter Winch and Charles Taylor, appears as establishing the legitimacy of the methodological autonomy of hermeneutically oriented approach to social studies. Second part of the paper follows Georgia Warnke suggestion that specific Gadamerian contribution is to refuse (...) objectivity and intersubjective validity as necessary requisites for interpretation to be successful. We find in an analogy with phenomenological analysis of perception of material object and in hermeneutical analysis of the function of “distance” the grounds in Gadamer´s thought that supports this interpretation. We conclude assessing whether Gadamer position implies a methodological conclusion of the kind "everything goes" and which is the role intersubjectivity has to play in Gadamerian new scenery. (shrink)

In the Principles of Philosophy, Descartes explains several observable phenomena showing that they are caused by special arrangements of unobservable microparticles. Despite these microparticles being unobservable, many passages suggest that he was very confident that these explanations were correct. In other passages, however, Descartes points out that these explanations merely hold the status of “suppositions” or “conjectures” that could be wrong. My main goal in this chapter is to clarify this apparent conflict. I argue first that for Descartes it was (...) indeed possible to have knowledge of unobservable particles and structures, and that the possibility of natural explanations being wrong should be understood as these explanations not being absolutely certain, but only morally certain. I use the debate in contemporary philosophy of science between scientific realism and antirealism as a framework to understand how Cartesian explanations work. Especifically, I argue that Cartesian explanations rely on what Ernan McMullin calls retroduction, which is a mode of inference that justifies beliefs in concrete unobservable entities and processes, based on considerations such as simplicity, coherence, etc. This kind of justification is of common use among scientific realists. Thus, another goal of this chapter is to highlight the relevance of Descartes’ ideas about explanation in the contemporary debate on scientific realism. (shrink)

This text intends on putting what may be called a philosophy of marronage1 in conversation with Indigenous thought, particularly by engaging with the thought of Cherokee Nation philosopher Brian Burkhart from his essay “Locality is a Metaphysical Fact.”2 While the topic is treated in detail in Burkhart’s Indigenizing Philosophy through the Land (2019), my engagement with that specific text will be reserved for a separate project. What is of interest to me here is Burkhart’s elaboration of the concept of locality, (...) which refers to an “ontological kinship with the land” that serves as a bulwark against the sedimentation of the coloniality of being in the ontology of the Indigenous subject. I would like to add some nuance to it from the positionality of a subject whose ontological kinship with the land was severed through the kidnapping and enslavement of the ancestors from the African continent. In the process, my intent is to offer an alternate reading of Frantz Fanon (1925–1961) which may allow Fanonian thought to be reconciled with North Native American Indigenous thought, which has typically rejected Fanon’s rejection of a return to ancestral ways. This alternate reading of Fanon shows that a reconnection with ancestral ways, and reconstruction of locality, constitutes only part of the liberation project for Afro-diasporic subjects. (shrink)

This study aimed to survey wild species voluntarily received or rescued in the Lake District, State of Rio de Janeiro, in 2011. The research aimed to identify endangered species, quantify the groups and know the destination given to specimens. The records were obtained from the Instituto Ecológico Búzios Mata Atlântica, an NGO responsible for the Environmental Protection Area named Pau-Brasil and for the Lake District. The analysis showed that 181 animals were seized, 51% mammals (13 species), 25% reptiles (13 species), (...) 24% birds (11 species) and 1% fish (1 species). Amongst those animals, 12 species are included in the List of Endangered Brazilian Fauna Species. (shrink)