Resumen Este artículo ofrece una lectura de la pintura renacentista según los principios establecidos por Leon Battista Alberti, uno de los primeros teóricos de la perspectiva en cuyo Tratado de pintura se refiere al cuadro como “una ventana abierta a la historia”. El concepto de historia empleado por Alberti, que se presta a numerosas interpretaciones, es abordado a partir de las reflexiones de Erwin Panofsky en torno a la perspectiva como “forma simbólica”, avanzando hacia una hipótesis en torno al carácter (...) simbólico de la configuración y representación del tiempo en el cuadro-ventana albertiano.This paper offers a reading of the renaissance painting according to the principles established by Leon Battista Alberti, one of the first theorists of perspective in painting which Trattato della pittura define the frame of the painting as “an open window into history”. The concept of history employed by Alberti, which lends itself to many interpretations, is approached from the reflections of Erwin Panofsky about the prospect as “symbolic form”, moving towards a hypothesis about the symbolic nature of the configuration and representation of time in the alberti’s window. (shrink)

Berichte zur Wissenschaftsgeschichte, EarlyView.

In 1873, W. K. Clifford introduced a notion of parallelism in the three-dimensional elliptic space that, quite surprisingly, exhibits almost all properties of Euclidean parallelism in ordinary space. The purpose of this paper is to describe the genesis of this notion in Clifford’s works and to provide a historical analysis of its reception in the investigations of F. Klein, L. Bianchi, G. Fubini, and E. Bortolotti. Special emphasis is placed upon the important role that Clifford’s parallelism played in the development (...) of the theory of connections. (shrink)

Over and above differences in terminology and cultural background, we try to show that the quantum physicist, David Bohm, and poststructuralist philosopher, Gilles Deleuze, shared a common aim in thought: to replace the classical image of reality, which is still dominant in our time, with a metaphysics finally in agreement with the concepts and results of relativity, quantum mechanics andcontemporary biology. For these two thinkers, the world of things that are well individuated in space and time, and ordered according to (...) mechanical relations of cause and effect, are nothing but the momentary expression of an “undivided wholeness in flowing movement” that constitutes its true ontological ground. By means of this new metaphysics, the world of daily experience and classical science appears as the explicit manifestation or development of implicate order that undivided wholeness contains virtually in itself at deeper and deeper levels of envelopment and imbrication. The explicit world is the result of a process of repetition, deceleration and temporal stabilization, triggered by the interaction of our measuring instruments – technical devices, sensory organs and motors, a priori forms and categories of the understanding – with moving wholeness, the thinking and observing subject of which represents a momentary and partial reflection rather than a solitaryand autonomous fragment. By criticizing the classical image of thecorrespondence/adequation of being and thought, Bohm and Deleuzeshow that the thought seeking to grasp this wholeness in flowingmovement inevitably interacts with it – by modifying, recreating andaccomplishing it in one direction rather than another. Thought thusresembles a dance that tries to harmonize with the universal flux thatgenerates and carries it away in a single movement with matter. **************************************************************************************************** ***********************Para além das diferenças de terminologia e de background cultural, tenta-se aqui mostrar que o físico quântico David Bohm e o filósofo pós-estruturalista Gilles Deleuze tiverem um objetivo comum de pensamento: substituir a imagem clássica da realidade, ainda dominante em nossa época, por uma metafísica finalmente de acordo com os conceitos e resultados da relatividade, da mecânica quântica e da biologia contemporânea. Para estes dois pensadores, o mundo das coisas bem individuadas no espaço e no tempo, e ordenadas conforme as relações mecânicas de causa e efeito, não é nada outro que a expressão momentânea de uma “Totalidade indivisa em devir” que constitui seu verdadeiro fundamento ontológico. Pelo meio desta nova metafisica, o mundo da experiência cotidiana e da ciência clássica aparece como a manifestação explicita ou desenvolvida da ordem implícita que a totalidade indivisa contém virtualmente nela mesma em níveis de envolvimento e de imbricação sempre mais profundos. O mundo explícito é o resultado de um processo de repetição, desaceleração e estabilização temporal, desencadeado pela interação de nossos instrumentos de medição -- aparelhos técnicos, órgãos sensoriais e motores, formas “a priori” e categorias do entendimento – com uma totalidade movente no qual o sujeito pensante e observante representa um reflexo momentâneo e parcial ao invés de um fragmento solitário e autônomo. Ao criticar a imagem clássica da correspondência/adequação entre o ser e o pensamento, Bohm e Deleuze mostram finalmente que o pensamento que intenta capturar esta Totalidade em devir interage inevitavelmente com ela, modificando-a, recriando-a e realizando-a em uma direção ao invés de outra. O pensamento se aparenta assim a uma dança que tenta se harmonizar com o flux universal que o gera e o leva em um movimento só com a matéria.Palavras-chave: Bohm; Deleuze; totalidade indivisa em devir; física quântica; pós-estruturalismo; ontologia. (shrink)

Se presentan al castellano, entendemos que por primera vez, ·los fragmentos que componen los testimonios acerca del Gzylos. Se sostiene que no fue un epitafio de Aristóteles a Grylos, como habitualmente se sostuvo, sino uma polémica de aquél con los retóricos sofistas a propósito de los encomiásticos epitafios que éstos escribieron con motivo de la muerte de Grylos. Asimismo se afirma que no fueron ejercicios de ingenio debidos a la sutileza de Aristóteles como afirma Quintiliano sino una respuesta indirecta de (...) Platón a Isócrates a través de su discipulo. (shrink)

Although exceptionally successful in the laboratory, the standard version of quantum theory is marred as a realist-objectivist proposition because of its internal conceptual difficulties and its tension with important parts of physics—most conspicuously, relativity theory. So, to meet these challenges, in recent years at least three distinct major objectivist programs have been advanced to further quantum theory into a proper general account of material systems. Unfortunately, the resulting proposals turn out to be, for all practical purposes, empirically equivalent both among (...) themselves and against the standard version. This paper analyzes the basic issues involved in the case. It is argued that (a) the global anti-realist conclusion derived from it are fallacious, and (b) the encountered underdetermination shows how contingent upon the state of empirical knowledge talk about the “limits of science” actually is. (shrink)

Retraction note: Azuara Grande, A. (2022). The Cid Way: An example of tourism good practices. HUMAN REVIEW. International Humanities / Revista Internacional De Humanidades, 12(6), 2–12. https://doi.org/10.37467/revhuman.v11.3987 The Editorial Office of Eurasia Academic Publishing Group has retracted this article. An investigation carried out by our Research Integrity Department has found a group of articles, among which this one is found, that are not within the thematic scope of the journal. We believe that the editorial process was manipulated and, furthermore, acceptance (...) decisions were made under possibly inappropriate peer review. (shrink)

El equilibro reflexivo ideado por John Rawls ha sido utilizado con frecuencia en la investigación ética a partir de textos literarios. En este trabajo ponemos a prueba el método rawlsiano en la lectura de la utopía socialista de Edward Bellamy, expresada en Looking Backward 2000-1887 (1888) e Equality (1897), sin desconocer la existencia de enfoques alternativos como el equilibrio perceptivo. En primer lugar, mostramos la operación del equilibrio estrecho y del equilibrio amplio en el itinerario del protagonista: Julian West. Segundo, (...) tras presentar el mecanismo rawlsiano para el desarrollo institucional, examinamos cómo en la etapa judicial –ejemplificada por la escena del juicio en El Mercader de Venecia– se verifican las tres formas del equilibro reflexivo. Por último, analizamos cómo Bellamy emplea esta misma escena para ilustrar los principios básicos de la sociedad igualitaria y su correspondencia con las formas de equilibrio reflexivo. (shrink)

En el presente trabajo se presentan algunos resultados obtenidos del estudio acerca de la configuración del Estado en el discurso político de las Madres de la Plaza de Mayo durante el 2001 - 2002. Para cumplir con lo enunciado, se realiza un análisis crítico del discurso con el objeto de identificar cómo el dispositivo utilizado por este movimiento social durante el periodo mencionado ocupa un conjunto de elementos discursivos que delimitan y/o fortalecen el sentido de la noción de Estado en (...) Argentina y, a su vez, conforman las relaciones de significación que este tiene para el desarrollo democrático de un país. (shrink)

This article seeks to provide a reflection based on philosophy and sociology around the occupation, if any, of the humanities. According to the hermeneutics of founding texts on the question “What is man?” and on various perspectives on it, a reflection is configured that aims to sustain what, in the author's view, corresponds to be the basic and determining occupation of the humanities. For this, five sections will be developed in which an introduction to some basic ideas about the humanities, (...) foundations of a philosophical anthropology, what is man from the study of sociology, what is man from the study of biology and neurosciences, and the humanities as a whole are exposed. The article aims to contribute to the understanding that cultivating the humanities and developing them requires an intention to make them a conceptual and unfinished representation of the world, not a piece of ductile clay in the image and likeness of those who see in them the stage of praxis by excellence. It is mainly concluded that the relevance, the very nature of the humanities, lies in broadening the spectrum of questions about what is man, before attempting to provide complete answers, so that, at the very moment in which the crucial question “What is man?” is found a finished answer and it becomes law, not only is a resolved question left, but also a meaningless life. (shrink)