RESUMEN Este artículo reconstruye la genealogia arendtiana de las formas extremas de la violencia, tomando como hilo conductor los procesos de desingularización con un doble propósito: por un lado, analizar las (dis)continuidades históricas de dicha genealogia que trasciende la dimensión fisico-instrumental de la violencia y entra conexión con la (des)configuración de la identidad personal; por otro lado, reivindicar la vigencia de la obra de Hannah Arendt para explorar los ecos presentes de esa violencia, sin perder de vista su especificad actual. (...) ABSTRACT This paper reconstructs the Arendtian genealogy of the extreme forms of violence, taking desingularization processes as its guiding thread, with a twofold goal: on the one hand, to analyze the historical (dis)continuities of that genealogy, that goes beyond the physical-instrumental dimension of violence and comes into connection with the (de)configuration of personal identity; on the other hand, to claim the validity of Arendt's work to explore the echoes of that violence, without losing sight of its current specificity. (shrink)

En las últimas décadas se han multiplicado las fronteras físicas y simbólicas. Los Estados han militarizado sus fronteras territoriales convirtiendo a la cuestión migratoria no sólo en una amenaza para la soberanía nacional, sino también para la identidad colectiva e individual de sus habitantes. El avance de las identidades nacionales en nuestra sociedad global plural y cada vez más interdependiente está generando distintos tipos de violencias que confluyen en las fronteras, desencadenando la desaparición física y simbólica de los cuerpos migrantes (...) que las habitan e intentan cruzarlas. Sin embargo, en esas mismas fronteras emergen novedosas formas de resistencia a pesar y a partir de la experiencia de la violencia. Este artículo analiza esta ambivalencia de las fronteras como espacios intersticiales donde se activan distintas formas de violencias, pero también prácticas mediadoras entre el adentro y el afuera de la comunidad política que articulan nuevas subjetividades a raíz de ellas. (shrink)

Este artículo reconstruye la genealogía arendtiana de las formas extremas de la violencia, tomando como hilo conductor los procesos de desingularización con un doble propósito: por un lado, analizar las (dis)continuidades históricas de dicha genealogía que trasciende la dimensión físico-instrumental de la violencia y entra conexión con la (des)configuración de la identidad personal; por otro lado, reivindicar la vigencia de la obra de Hannah Arendt para explorar los ecos presentes de esa violencia, sin perder de vista su especificad actual.

Transition experienced by trans people shakes Social Sciences conven-tional understanding of time and space as static analytical units based on tradi-tional biological and physical axioms. Overcoming sexual binarism entails also questioning time and space as isolated elements to become, instead, entangled realities. Departing from trans studies and Halberstam´s concepts of queer temporalities and space as theoretical framework, this papers lines up the indi-vidual story of a trans man with physical disability and ASD with social “trans-formations”, by linking the exposition of (...) the body with the transgression of heteronormative cis time, to be replaced, gradually by trans temporality and new ways of cohabitating spaces. (shrink)

The recent distinction between sense of agency and sense of body-ownership has attracted considerable empirical and theoretical interest. The respective contributions of central motor signals and peripheral afferent signals to these two varieties of body experience remain unknown. In the present review, we consider the methodological problems encountered in the empirical study of agency and body-ownership, and we then present a series of experiments that study the interplay between motor and sensory information. In particular, we focus on how multisensory signals (...) interact with body representations to generate the sense of body-ownership, and how the sense of agency modulates the sense of body-ownership. Finally, we consider the respective roles of efferent and afferent signals for the experience of one’s own body and actions, in relation to self-recognition and the recognition of other people’s actions. We suggest that the coherent experience of the body depends on the integration of efferent information with afferent information in action contexts. Overall, whereas afferent signals provide the distinctive content of one’s own body experience, efferent signals seem to structure the experience of one’s own body in an integrative and coherent way. (shrink)

This paper engages the ongoing debate around the possibility of virtue friendships in the Aristotelian sense through online mediation. However, I argue that since the current literature has remained overly focused on the mere possibility of virtual friendship, it has obscured the more common phenomena of using digital communication to sustain previous in-person friendships which are now at a distance. While I agree with those who argue that entirely virtual friendship is possible, I argue that the current rebuttals to the (...) objections regarding embodiment are lacking. We can see this more clearly when we shift our consideration to more ordinary cases of virtual friendship. I discuss this problem of disembodiment by engaging with an interpretive issue of Aristotle’s “living together” which has played a key role in the current literature. I then turn to expand the current debate by examining how physical absence, disembodiment, and the technology we use to overcome such disembodiment, shapes and impacts friendships at a distance. In short, I explore the tendencies of technology of which virtual friends ought to be aware. I argue that even though virtual virtue friendships are possible via technology, the medium makes it harder and limits the possible experiences within friendships. Even if we overcome these tendencies, technologically mediated virtue friendships require more discipline for a diminished experience. While these limitations and extra disciplines in no way make virtual friendship unimportant, I argue that the fullest possible virtual friendship will be lesser than the fullest possible traditional friendship. (shrink)

The Embodied Mind provides a unique, sophisticated treatment of the spontaneous and reflective dimension of human experience.

Esta conversación tuvo lugar durante una visita de varios días de Pablo Posada Varela a la casa de Marc Richir en Haut-Vaucluse en junio de 2012. He aquí tres extractos (de extensión variable) de una conversación del 8 de junio, y algunos otros fechados el 10 de junio.

Causal reductionism is the widespread assumption that there is no room for additional causes once we have accounted for all elementary mechanisms within a system. Due to its intuitive appeal, causal reductionism is prevalent in neuroscience: once all neurons have been caused to fire or not to fire, it seems that causally there is nothing left to be accounted for. Here, we argue that these reductionist intuitions are based on an implicit, unexamined notion of causation that conflates causation with prediction. (...) By means of a simple model organism, we demonstrate that causal reductionism cannot provide a complete and coherent account of ‘what caused what’. To that end, we outline an explicit, operational approach to analyzing causal structures. (shrink)

We investigated how motor agency in the voluntary control of body movement influences body awareness. In the Rubber Hand Illusion , synchronous tactile stimulation of a rubber hand and the participant’s hand leads to a feeling of the rubber hand being incorporated in the participant’s own body. One quantifiable behavioural correlate of the illusion is an induced shift in the perceived location of the participant’s hand towards the rubber hand. Previous studies showed that the induced changes in body awareness are (...) local and fragmented: the proprioceptive drift is largely restricted to the stimulated finger. In the present study, we investigated whether active and passive movements, rather than tactile stimulation, would lead to similarly fragmented body awareness. Participants watched a projected image of their hand under three conditions: active finger movement, passive finger movement, and tactile stimulation. Visual feedback was either synchronous or asynchronous with respect to stimulation of the hand. A significant overall RHI, defined as greater drifts following synchronous than asynchronous stimulation, was found in all cases. However, the distribution of the RHI across stimulated and non-stimulated fingers depended on the kind of stimulation. Localised proprioceptive drifts, specific to the stimulated finger, were found for tactile and passive stimulation. Conversely, during active movement of a single digit, the proprioceptive drifts were not localised to that digit, but were spread across the whole hand. Whereas a purely proprioceptive sense of body-ownership is local and fragmented, the motor sense of agency integrates distinct body-parts into a coherent, unified awareness of the body. (shrink)

Climate change governance is extremely challenging because of both the intrinsic difficulty of the issues at stake and the plurality of values and world-views. For these reasons, the ethical concerns that characterise climate change should also be meaningfully addressed through a specific version of procedural justice. Accordingly, in this article we adopt an impure notion of procedural justice. On this theoretical basis, we define relevant fairness criteria and contextualise them for climate governance systems. Then, we empirically justify fairness criteria against (...) a critical and divisive element for the future governance of the Green Climate Fund, i.e., the no-objection procedure. The article concludes with some considerations prompted by the analysis. (shrink)

In the 18th century, the pre-modern Judeo-Greco-Christian problem of freedom and determinism is transformed by Kant into the modern problem of the freedom of human agency in the natural and cultural worlds of deterministic structures; it is this version of the freedom and determinism issue which centres the Science and Humanism debates, and thus marks the history of the social sciences. Anthony Giddens is credited with providing the new vocabulary of ‘structure’ and ‘agency’ in order to formulate the problem of (...) freedom and determinism in those terms, thus making this formulation fruitful. In this book, Charles R. Varela proposes that Kant originally formulated this problem, and makes a series of wide-ranging and groundbreaking observations based on Kant's metaphysics of realism which enables Varela to propose a solution to the structure/agency problem. Subjects revisited in this book include: · "Giddens’ Call" · The stalemate of the social and psychological sciences · The determinist tradition of modern science · Postmodernism This breadth of themes, drawn together by Varela with his work on Kant, fully realizes Giddens’ principle that human agency is a real causal force. It is Kant's conception of causal power that is the causal force Giddens' has called for. _Science For Humanism: The Recovery of Human Agency_ will be of particular interest to students of humanism and therefore realism, Kant and Giddens. (shrink)

En este libro, el filósofo y activista croata Srećko Horvat (1983), autor de obras como La radicalidad del amor (2015) y Poesía del futuro (2019), se propone abordar la noción de apocalipsis, pero no como la idea de un final, sino como una “revelación” de la inevitabilidad del fin del mundo. Ahora bien, ¿qué hace de éste un momento especial para abordar dicha temática? Para Horvat, a lo largo de la historia, los fines de mundos han ocurrido continua y simultáneamente; (...) sin embargo, hoy, la humanidad se enfrenta a la posibilidad de un final que “podría acabar con todos los posibles finales de mundo”, debido al choque entre la era nuclear y la catástrofe climática. (shrink)

El presente artículo se centra en el esclarecimiento de las nociones de percepciones inconscientes («petites perceptions»), percepciones y apercepciones en la teoría de la conciencia en Leibniz con el fin de responder dos preguntas: 1) Ad intra, es decir, intra-sustancialmente: ¿Cómo un evento inconsciente se vuelve consciente dentro de una misma sustancia simple?; 2) Ad extra, es decir, inter-sustancialmente: ¿dónde puede decirse que surge la conciencia en la jerarquía de mónadas? Para responder estas preguntas, seguiré la siguiente metodología. En primer (...) lugar, presentaré la teoría de la conciencia en Leibniz enmarcada en su visión metafísica. Presentaré a su vez los pasajes más conflictivos y el problema que surge al momento de definir la conciencia. En segundo lugar, presentaré las interpretaciones más comentadas que existen actualmente acerca de este problema. Me centraré en las posturas de Rocco J. Gennaro, Larry M. Jorgensen, Christian Barth y Alison Simmons. Finalmente, propondré una interpretación propia de la teoría de la conciencia en Leibniz. (shrink)

La Escuela Austríaca de Economía no se compone de una serie de conceptos estáticos desarrollados en un eterno presente fuera de lo humano. Al contrario, es y ha sido un conjunto de teorías evolutivamente articuladas a lo largo de la vida y obra de sus muchos y diversos autores. Esa es la perspectiva que desarrolla en profundidad este libro.

El presente trabajo intenta mostrar a la “Nueva Mainstream Más Pluralista” como un camino para abrir al diálogo entre la heterodoxia, que rechaza el insistente uso de modelos formales mainstream para acceder al mundo social complejo, y la ortodoxia que defiende el uso de tales modelos para conocer el mundo social. Como representante de los defensores de los modelos formales mainstream nos referiremos a la epistemología de Uskali Mäki y como crítico de tales modelos a la propuesta de Tony Lawson. (...) Explicitaremos las razones por las que estos autores sostienen sus posiciones, mostraremos qué es la “Nueva Mainstream Más Pluralista” y la propondremos como una manera de acercar a quienes adhieren a perspectivas tan diferentes respecto del uso de los modelos en las ciencias económicas. (shrink)

A blatant contradiction seems to characterize the first part of DA II 12: 424a24-25 entails that possession of the power to ‘receive forms without the matter’ is sufficient for being a sense organ, while the ‘wax simile’ supposedly preceding it (424a19-23) attributes the same power to both senses and wax blocks. To solve the contradiction, I contend that Aristotle does not in fact endorse the described ‘wax simile’. He offers, instead, a ‘signature simile’ between the forms received by senses and (...) the analogously matterless signatures transmitted by signet rings. This reading is supported by the use of the clause ‘forms without matter’ in Aristotle’s Corpus, which consistently refers to causally powerless and metaphysically sterile abstractions. I accordingly contend that the reception of perceptible forms without matter only describes the mental dimension of perception, and that the idea has no implications whatsoever with regard to physiology. The resulting attempt at capturing the mental aspect of perception is original and philosophically interesting: no unanalysable opposition of the mental to the physical is postulated, and currently crucial notions like ‘consciousness’ or ‘intentionality’ are playing no role at all. (shrink)

The paper discusses Baatz’s work (2018) published in a recent issue of this journal. It first considers the proposed framework of justice within which to evaluate instruments for adaptation finance; it then develops the framework’s criteria of fairness and feasibility further; finally, it proposes an option for increasing the capacity of Baatz’s framework to ensure that instruments for adaptation finance operate in a just way.

Beginning by praising Carson Holloway’s The Way of Life: John Paul II and the Challenge of Liberal Modernity for both contributing to our understanding of John Paul’s posture toward modernity and bringing his thought into conversation with the thought of some of the intellectual architects of liberal modernity, my essayproceeds to identify several subjects I wish Holloway had explored further, including the positive aspects of John Paul’s appraisal of liberal modernity and the engagement with modern thought that looms so large (...) in his pre-papal philosophical writings. It then explores John Paul’s account of the achievements issuing from the modern quest for freedom, and the connection between the crisis that has engulfed this quest and the understanding of human freedom that informs contemporary culture. Against this backdrop, it examines John Paul’s efforts to address this crisis by articulating an anthropology that will assimilate the legitimateinsights of modern philosophies of freedom and consciousness into the broader framework provided by the philosophy of being as that philosophy has been understood within the Christian metaphysical tradition; and how the understanding of freedom that emerges from this anthropology differs from that which dominates contemporary culture. Far from being an adversary of the modern quest for freedom, John Paul believes that this quest is ultimately rooted in the revolution in human self-understanding wrought by Christianity, and seeks to articulate the intellectual foundation necessary to bring it to a successful conclusion. (shrink)

This volume brings together eminent theologians, philosophers and political theorists to discuss such questions as how religious understandings have shaped the moral landscape of contemporary culture; the possible contributions of theology and theologically informed moral argument to contemporary public life; the problem of religious and moral discourse in a pluralistic society; and the proper relationship between religion and culture.

This essay explores the impact of the ancient principle of the freedom of the Church—identified by the Second Vatican Council as “the fundamental principle” governing “the relations between the Church and governments and the whole civil order”—on both Western civilization and the development of modern Catholic social thought. Arguing that this principle requires the articulation and institutionalization of a new understanding of society and government, it contends this principle revolutionized the structure of Western political life and helped lay the groundwork (...) for Western liberty. At the same time, it maintains that the development in contemporary Catholic social teaching that crystallizes in Dignitatis Humanae must be seen in the context of the ongoing effort of Catholic thought to understand the nature and role of the state towards which the idea of the freedom of the Church points. (shrink)

Resumen Según el diagnóstico sobre la academia contemporánea del pensador italiano Piero Coda, la teología, disciplina escindida de la filósofa desde la modernidad, se ha reducido a una mera apologética de la fe. En este marco, la Trinidad se vacía de contenido ontológico, dejando de ser principio de interpretación de la realidad. En el presente artículo analizaré las consecuencias antropológicas que posee el hecho de que la creación, específicamente del hombre, sea imago Trinitatis en el pensamiento de Edith Stein. En (...) la primera sección, presentaré brevemente cómo Stein aborda el misterio y las relaciones intra-trinitarias utilizando las imágenes del amor y de la vida. Luego, presentaré brevemente el desarrollo de la noción de persona y como ésta es resignificada a la luz del dogma trinitario para explicar en qué sentido Dios es persona. En la segunda sección, presentaré cómo se da la imagen del Dios Trino en la creación. Este será el primer paso, dado que para Stein el discurso cosmológico es solo la antesala del discurso antropológico. Finalmente, analizaré cómo se da la imagen del Dios trinitario en la persona humana y por ende cómo esta noción es resignificada y enriquecida.According to the diagnosis on the contemporary academy of the Italian thinker Piero Coda, theology, having been cut off from philosophy since modernity, has been reduced to mere apologetics. Within this framework, the doctrine of the Trinity is emptied of any ontological content, ceasing to be a principle of interpretation of reality. In this article I will analyse the anthropological consequences of the fact that creation, specifically of man, is imago Trinitatis in the thought of Edith Stein. In the first section, I will briefly present how Stein approaches mystery and intra-Trinitarian relationships using the images of love and life. Then, I will offer a quick description of the development of the notion of person and how it is re-signified in light of the Trinitarian dogma as to explain in what sense God is a person. In the second section, I will present how the image of the Triune God appears in Creation, a first step in cosmological discourse that will lead, for Stein, to the anthropological discourse. Finally, I will analyse how the image of the Trinitarian God is present to the human person and therefore how this notion is re-signified and enriched. (shrink)

The objective of this paper is to make evident the political impact of popular sovereignty in the search for a new social structure, in virtue of the crisis that the representative system of party hegemony manifested, in order to point out in the first place the need of the Venezuelan people to ..

The proposed text reflects on the Muslim community and families in Padua including interviews in order to individuate the practices of the transmission of beliefs within the family and the continuity of the group. Mainly from the development of three main points: religious socialization, community representation as umma, according to the mandate of Give to Islam as well of the dichotomy we Muslims / they Christians discourses. Finally, the meanings of identities governed by ethnicity and / or religion and new (...) generations with current debates and struggles identified as new collective identities. That is, the reinterpretation allows the emergence of a new collective identity that makes use of practices that are in tension with the host society emerging like a political force. (shrink)

In his 1994 paper, neuroscientist Benjamin Libet affirmed that he found a way to test the interaction between the mind and the brain. He believed that this procedure would also test the reality of a non-physical mind, emerging from neural activity. In 2000 John Searle objected to Libet’s evident dualism, affirming that the mind is not a hypothesis to test but a datum to be explained. According to Searle, Libet’s problem arose from accepting the Cartesian distinction of ‘mind’ and ‘body’, (...) obsolete categories from an old philosophy. Searle’s solution implied the rejection both of dualism and reductive materialism, suggesting a non-reductive materialism. This first-person ontology, as Searle calls it, aims at preserving, against reductive materialism, the essential features of consciousness, i.e. subjective, qualitative and unified. Searle argued, however, that the nature of consciousness remained biological. Dan Zahavi’s thesis is that a phenomenological approach to the self and consciousness can offer a complementing alternative to the contemporary comprehension of the nature of consciousness. Engaged in an open dialogue with neuroscience and cognitive science in his dealings with consciousness, Zahavi holds, nonetheless, that this notion cannot be completely understood without reference to the notion of the self. Thus, this paper will analyse Zahavi’s ideas about the self and consciousness in Subjectivity and Selfhood as to evaluate whether his phenomenological approach is able to overcome the materialist tones of Searle’s philosophy of mind, opening the possibility of a non-reductive comprehension of human beings. (shrink)

The metaphysics of powers (Shoemaker, 1980; Mumford, 2004; Marmodoro, 2009; Heil, 2012 among many others) is a promising conceptual framework that has been successfully put to use in many philosophical and scientific domains, but surprisingly its potential applications in the contemporary philosophy of mind are still under-investigated. This thematic issue aims to show that power ontology has implications concerning major questions in the contemporary philosophy of mind, such as: what is the metaphysical relationship between consciousness and the physical? Are phenomenal (...) properties reducible to physical properties, fundamental, or emergent? How are we to explain notions such as belief, agency, and free will? (shrink)

Numerosity perception is a key ability for human and non-human species, probably mediated by dedicated brain mechanisms. Electrophysiological studies revealed the existence of both early and mid-latency components of the Electrophysiological (EEG) signal sensitive to numerosity changes. However, it is still unknown whether these components respond to physical or perceived variation in numerical attributes. We here tackled this point by recording electrophysiological signal while participants performed a numerosity adaptation task, a robust psychophysical method yielding changes in perceived numerosity judgments despite (...) physical numerosity invariance. Behavioral measures confirmed that the test stimulus was consistently underestimated when presented after a high numerous adaptor while perceived as veridical when presented after a neutral adaptor. Congruently, EEG results revealed a potential at around 200 ms (P2p) which was reduced when the test stimulus was presented after the high numerous adaptor. This result was much prominent over the left posterior cluster of electrodes and correlated significantly with the amount of adaptation. No earlier modulations were retrievable when changes in numerosity were illusory while both early and mid-latency modulations occurred for physical changes. Taken together, our results reveal that mid-latency P2p mainly reflects perceived changes in numerical attributes, while earlier components are likely to be bounded to the physical characteristics of the stimuli. These results suggest that short-term plastic mechanisms induced by numerosity adaptation may involve a relatively late processing stage of the visual hierarchy likely engaging cortical areas beyond the primary visual cortex. Furthermore, these results also indicate mid-latency electrophysiological correlates as a signature of the internal representation of numerical information. (shrink)

Two-thirds of global industrial greenhouse gas emissions over the past two centuries can be traced to the activities of a handful of companies (‘carbon majors'). Based on their direct contribution to climate change in terms of carbon emissions and on a number of morally relevant facts, this article proposes a normative framework to establish the responsibilities that carbon majors have in relation to climate change. Then, the analysis articulates these responsibilities in the form of two duties: a duty of decarbonisation (...) and a duty of reparation. The duty of decarbonisation entails a large-scale transformation that carbon majors ought to undergo in order to reduce and eventually eliminate carbon emissions from their entire business model. The duty of reparation implies rectification through disgorgement of funds for the wrongful actions of carbon majors, which resulted in negative climate impacts, starting from the most socially vulnerable groups affected by climate change. Finally, the article indicates possible practical implications of these duties. (shrink)

El discernimiento de espíritus ha sido a lo largo de la historia del cristianismo un mecanismo fundamental para el control del acceso al carisma. Su desarrollo ha estado profundamente ligado a los cambios en la estructura social de las iglesias. Por ello buscamos aportar nuevas miradas sobre este dispositivo, analizándolo en el contexto de las periferias cristianas. Específicamente centraremos nuestro análisis en las iglesias evangélicas aborígenes mocoví del suroeste de la provincia del Chaco en Argentina. Nos aproximaremos a estas cuestiones (...) a partir del análisis a la estructura social de estas iglesias, sus concepciones sobre los vínculos con las potencias no-humanas, la gestión de salud y enfermedad y la experiencia del culto. (shrink)

En este trabajo se explora la primera parte de la formula foucaulteana para describir a la biopolítica, esto es, el “hacer vivir” biopolítico. Mediante estos análisis se busca entender el modo en que el poder se vincula con la vida de la población, cuáles son sus estrategias, sus mecanismos y sus efectos. Para ello se detiene, en primer lugar, en comprender el concepto de vida que atañe al biopoder, sirviéndose de los análisis de Foucault respecto a la biología. Luego, en (...) segundo lugar, se busca dar cuenta de las prácticas utilizadas por dicha tecnología para modificar los fenómenos vitales en pos de sus intereses de gobierno. (shrink)

Este artículo se propone analizar la actualidad de los abordajes foucaulteanos sobre el saber médico para explicar los sucesos acontecidos a raíz de la pandemia del covid-19. Para ello nos centraremos en su definición de la medicina como práctica biopolítica, analizando en qué medida esta continúa siendo una técnica política de intervención con efectos de poder sobre la vida y sobre la muerte de la población. Al mismo tiempo, intentaremos pensar el marco de racionalidad política en el que se inscribe (...) la actual crisis sanitaria, esto es: el neoliberalismo y sus consecuentes formas de “hacer vivir y dejar morir”. (shrink)

En 1954, la Cour d’appel de Buenos Aires acquitte Elena Teotina Haedo de Gaitán et la sage-femme Catalina Fuccia du délit d’avortement en invoquant la figure juridique de la « tentative d’avortement impossible », la grossesse étant scientifiquement et médicalement impossible à vérifier. Cet article examine l’application de la législation anti-avortement dans l’Argentine du milieu du xxe siècle, une Argentine considérée par l’historiographie comme pronataliste. L’analyse des processus judiciaires à l’œuvre permet également d’examiner les formes de tutelle sur le corps (...) et la reproduction des femmes. (shrink)

The Theatetus and the Sophist present in succession two “battles” regarding ousia. In so doing, ousia is placed at the heart of what is essential to both dialogues : in fact, ousia interconnects with the conditions of possibility, both physical and metaphysical, of logos and epistèmè.However, each dialogue brings differing conceptions of discourse and science into play, and both articulate a different train of thought regarding being. Ousia appears differently in the two dialogues and it is not the same thing (...) as the notion of ousia, usually considered to be truly Platonic, presented in the central books of the Republic, which neither the Socrates of the Theatetus nor the Stranger of the Sophist put forward.Both present ways out of the battles, each has its own middle course. Against the thesis of the non‑immutability of ousia, the Theatetus establishes that there is not only motion. And, unlike the doctrine that reduces ousia to Forms excluding all motion, the Sophist shows that while there is not only motion, there is not only rest either. Such different orientations in the treatment of ousia, just below and just above doctrinal Platonism as it were, adjust to distinctions in the epistemological stakes : even if the Theatetus emphasizes that science proceeds from an activity of the soul bringing together “commons”, it is not yet a question, as it will be the following day, of systematically getting epistèmè to intellectually grasp a set of eidetic relationships, nor of making logos itself the elaboration of relationships. One needs to have left the field where those in favour of motion are challenged on their own ground, and in an albeit transformed field marked out by the partisans of eide which is not the field hierarchical metaphysics either, it will become possible to analyse the discourse itself as a relational framework that is consistent with the framework of ousia. (shrink)

Robert R. Reilly’s America on Trial: A Defense of the Founding argues that the intellectual roots of the founders’ political theory are found in the Christian understanding of man, society and the world, and in the tradition of natural law thinking that emerged under its aegis. The American founding, he concludes, must be understood as an attempted “re-establishment” of “the principles and practices” of medieval constitutionalism. While finding the broad outlines of Reilly’s argument persuasive, the author worries that Reilly does (...) not adequately take into account the eclectic character of the founders’ thought, the influence of the Enlightenment and Reformation on it, and the long-term implications of the latter influences for the historical trajectory of public order they created. The contrast between Reilly’s understanding of the founding and John Courtney Murray’s more nuanced account, the article argues, underscores both the strengths and weaknesses of this book. While both Reilly and Murray would agree that the founding was “good,” Murray, unlike Reilly, recognizes that “the seeds of dissolution” were present from the beginning and worries whether it is ultimately “good enough” to sustain the American experiment in self-government and ordered liberty. (shrink)

Pedro Alvares Cabral's ships left Portugal on 9 March 1500 en route for the territory that he first named Terra de Vera Cruz and that later came to be known as Brazil. On the 22 March they called at the island of São Nicolau [Caminha, 1500], one of the northernmost islands of the Cape Verde group; this was about forty years after the discovery of the archipelago in 1460-62 [Albuquerque, 1991]. It is known that Vasco da Gama had stopped at (...) the island of Santiago in 1498 on his voyage to India, and also in 1499 on the return journey. Straight after the discovery of Brazil Cabral sailed for India and on the way back also dropped anchor at Santiago. Indeed, our archipelago, which is situated off Cape Verde in Senegal (the place from which it appears to take its name), was to become an important stopover point for maritime traffic between Europe, Asia and the Americas in the fifteenth and sixteenth centuries, both to allow crews to rest and to take on water, wood and some food supplies. It also became important as a holding point for slaves (a large number of whom came from around thirty Guinean ethnic groups and subgroups). They were dispatched from Santiago, known then as Cape Verde island, to territories such as Brazil from the early sixteenth century onwards, since these territories, which had only recently been discovered and were little known, needed people to work and populate them. (shrink)

This book deftly answers complex questions: Why is there such intense antagonism to the teaching of evolution in the United States? What have the courts said about the various attempts to oppose it? Sprinkled with interesting tidbits about Charles Darwin and the major players of the evolution vs. creationism debate, God vs. Darwin is charming in its embrace of the strong passions aroused from the topic of teaching evolution in schools.

El presente artículo indaga una serie de dispositivos editoriales fotográficos contemporáneos construidos con materiales visuales de archivo a partir de tres figuraciones (Haraway, 2017 y 2019) que definen modulaciones subjetivas específicas, estrategias con las que configuran una determinada matriz narrativa (Despret, 2021): la detective, la prófuga y la testigo serán presentadas aquí a través del respectivo análisis de Los órdenes del amor, de Lucila Penedo (2022), Querida Natacha, de Natacha Ebers (2020), y Nuestros códigos, del Archivo de la Memoria Trans (...) Argentina (2023). Para llegar a construir estas figuraciones partiremos de tres consideraciones iniciales: (a) el modo en que estos dispositivos despliegan la dimensión biográfica desde el archivo hacia el espacio público y las prácticas de lectura que propician, (b) la consideración de lo fotográfico como evento (Azoullay, 2015), como temporalidad expandida, y (c) la dimensión háptica de la experiencia de contacto con los dispositivos editoriales, entendiendo esta dimensión como aquella que habilita una experiencia afectiva y sensorial con estos materiales (Bruno, 2019; Sedwick, 2018). (shrink)