La democracia hizo que los sentados a la mesa fuésemos más. Que pudiéramos tener mejores productos y más cocineros. Que el sabor no tuviese que pedir permiso para poder viajar. Que los aromas no fuesen detenidos por alcabalas ni en aduanas. Con la libertad se come mejor. La posibilidad de escoger se agranda hasta volverse casi infinita. La presencia de la democracia, y también su ausencia y restricciones, se observan no sólo en la calle y en la prensa sino también (...) y mejor en la mesa cotidiana. La libertad se olfatea, se bebe y se mastica. La democracia en la mesa tiene también su precio. Los malos, el engaño y la especulación forman parte del proceso. Saber escoger implica saber vivir. Table and FreedomDemocracy increased the number of those sitting at the table. It made possible for us to have better products and more cooks; for flavor not to ask for permission to be able to travel around; for aromas not to be detained by checkpoints or customs. With freedom one eats better. The possibility to choose grows larger, ultimately becoming almost infinite. The presence of democracy, and also its absence and restrictions, can be noticed not also in the street and the press, but also, and in a better fashion, at the ordinary table. Freedom can be smelled, drunk and chewed. Democracy at the table also has its price. The delinquents, deceit and speculation are part of the process. The art of choosing entails knowing the art of living. (shrink)

We show that the maximal linear extension theorem for well partial orders is equivalent over RCA0 to ATR0. Analogously, the maximal chain theorem for well partial orders is equivalent to ATR0 over RCA0.

Gestützt auf die bisher unveröffentlichten Teile des Briefwechsels von Leibniz mit Denis Papin aus der Zeit von 1692 bis 1700 wird in diesem Aufsatz versucht, einige Aspekte der Leibnizschen Dynamik darzulegen. Insbesondere wird der apriorische Beweis der Erhaltung der actio f ormalis im Zusammenhang mit der Diskussion zwischen Leibniz und Papin über die Messung der Kraft bei der horizontalen Bewegung behandelt. Es war Leibniz* Absicht, durch den apriorischen Beweis die Dynamik zu begründen und die Cartesianischen Gesetze der Bewegung zu ersetzen. (...) Papin seinerseits beschränkte sich auf die physikalische Ebene der Gesetze der Mechanik. Im Laufe der Debatte entwickelte Leibniz als Antwort auf Papins Kritik wichtige Argumente über die metaphysische Begründung der Dynamik. Die Begriffe actio f ormalis, inertia naturalis, entelecheia und Geschwindigkeit als quantitas intensiva werden in diesem Zusammenhang von Leibniz gegen Papins Einwände verteidigt. (shrink)

El artículo intenta mostrar la unión entre el mundo civil y el mundo metafísico como un principio rector de la antropología, la gnoseología y la teoría política de Vico. La relación entre sentido común y libre albedrío es examinada en conexión con las modificaciones de la mente y con la Práctica de la Ciencia Nueva. This paper aims to show that the connection between the civil and the metaphysical world is a ruling principle in Vico’s anthropology, in his epistemology and (...) his political philosophy as well. The relationship holding between common sense and free will related with the modifications of mind and with the Practic of the New Science is finally assessed. (shrink)

Las dos líneas que se indagan en este artículo son las siguientes: si hay en la obra de Dilthey tesis cercanas a los principios metodológicos de Vico; y qué conexión directa pudo existir. El trabajo parte del análisis de diversas perspectivas desde las que el tema ha sido considerado por los estudiosos de Vico. Aclarar la relación entre Vico y Dilthey permite un mejor entendimiento de sus ideas filosóficas.

Translated from the Italian by Dorothy Bonchino-Demmler.

A slow study of the letters written by Nietzsche in the last five years of his conscious life shows a suffering man who trans-values the sorrow of his body recognizing it as both a face and a mask. The subject fades within history, art, science, within the time that becomes eternal through the death and beyond it, through the speech that becomes the seal of the world. Despite every insufficient reading which underlines the pathological feature in Nietzsche’s last writings madness (...) has been a real fiction: it became the Great Health in which “it’s finished” and the ego multiplies and vanishes in “all the names of History”. (shrink)

During modernity, in the last two hundred years, there was a gap in social theory, a space that was visible to contemporaries, but that was not firmly integrated into the center of reflections on the social: we refer to what here we call the dark matter of modernity. This article aims to highlight this gap, the way in which it was approached and has been approached, as well as to propose a definition of this concept. In a second moment, we (...) will carry out an analysis of the European traumas of the 20th century and the relationship of both with the dark matter, underlining the importance of the intensive accelerators of violence. (shrink)

This article presents the first comprehensive study of Syriac rhetoric in late antiquity. It builds on existing scholarship on the Syrians’ engagement with Graeco-Roman paideia and Christian rhetoric, but it also goes further in that it draws attention to the Syrians’ participation in Near Eastern rhetorical traditions (mainly transmitted through Aramaic) and in the rhetoric of the Hebrew Bible, which was translated into Syriac without Greek intermediaries. At the same time, this article demonstrates that Syriac rhetoric flourished in distinctive and (...) original ways: It developed its own literary genres (with a strong predilection for poetry and a sensibility for gendered voices), performative settings (including the liturgy and the school), and thematic domains (notably Scriptural exegesis and religious controversy). It is especially remarkable that an elaborate “meta-rhetorical” reflection flourished in Syriac, as it first emerged in the work by Antony of Tagrit in the ninth century and in the broader context of late antique and Byzantine Aristotelianism. This comprehensive survey and its conceptual systematisation are designed to facilitate further research on Syriac rhetoric both during late antiquity and in later centuries, when the Syrians’ interaction with Arabic rhetoric came to play an increasingly influential role.Syriac words are given in a simplified transcription. For consonants, the standard system in use for Semitic languages is followed; spirantisation of b g k p t is marked by v gh kh f th respectively. East Syrian vocalisation is generally adopted unless the words are quoted from a West Syrian author; vowel length is not marked, with the exception of a/ā and e/ē in Eastern Syriac. (shrink)

Desde Martín Heidegger el concepto de círculo hermenéutico se ha hecho familiar en el ámbito de la filosofía y la teología. El mismo aparece inserto en Ser y tiempo distinguiendo entre "círculo hermenéutico" y "círculo vicioso". El concepto es analizado por filósofos como Paul Ricoeur y Hans-Georg G..

Para Vico la matemática es la única ciencia de la que el hombre es capaz, ya que él mismo produce su objeto. Ni la realidad natural ni la realidad social pueden constituirse en objetos científicos. La primera porque es obra de Dios; la segunda porque el carácter azaroso de los asuntos humanos impiden que puedan ser subsumidos bajo leyes universales y necesarias. Siendo tan restringida la facultad de conocimiento, cobra relevancia la praxis social, aprehensible sólo mediante prudentia. En De ratione (...) se niega la posibilidad de una ciencia del mundo civil y, a la vez, se plantean las condiciones que la harán posible.Mathematics are for Vico the only science man can cultivate since it produces its own object. Therefore neither the natural reality nor the social one can be subtect of scientific consideration, since the first one is a divine product and the second, showing the hazardous character of human affairs, does not allow to explain them through universal scientific laws. The human faculty of knowledge being so restricted, makes social praxis became relevant and it can only grasped by means of prudentia. De Ratione denies the possibility of a scientific approach to the public and civil world, but at the same time, the conditions of posibility of such a knowledge are there posed. (shrink)

In his highly regarded history of the rise of clinical trials in America, HarryMarks describes how their widespread adoption resulted largely fromthe efforts of ‘therapeutic reformers’ who sought to replace the individualexpertise of clinicians with the ‘science of controlled experiment’. Thetransition described by Marks resembles in many respects the transition fromthe ‘truth-to-nature’ objectivity of individual experts to a ‘mechanical’ formof objectivity portrayed by Daston and Galison. In particular,Marks details the passage from a regime of trust in expertise and experts to (...) aregime based on the mechanical generation of data, the elimination ofhuman judgement and the adoption of a ‘view from nowhere’ where individual and group idiosyncrasies are systematically suppressedthrough recourse to quantitative methods.[...]. (shrink)