La metafísica occidental se constituyó desde sus orígenes aristotélicos como ontoteología. Tras la quiebra del sistema hegeliano, Nietzsche sentenció la muerte de Dios. Heidegger, por su parte, declaró el final de la metafísica afirmando que Dios no era sino un proto-ente. Ambos pensadores cifraron en la nihilidad del Dios de la razón la imposibilidad de prosecución del proyecto metafísico.Ahora bien, ¿que el Dios racionalista, fundamento sistemático absoluto, no pueda dar razón suficiente implica que es necesario renunciar al humano intento filosófico (...) de comprensión de lo real? Podemos entender la metafísica como un comprender y decir lo que es. De esta manera, la cuestión del ser se ha de plantear desde el lenguaje. En este sentido, la hermenéutica filosófica nos brinda, quizá a pesar de sí misma, una posibilidad de prosecución. Ésta pasa por la puesta en valor de la vinculación ser-lenguaje, que pertenece por derecho al origen griego de la metafísica. (shrink)

Resumen: La idea dialéctico-hermenéutica de experiencia, entendida como Erfahrung, reivindica el lugar de esta en el lenguaje, sosteniendo que no es necesario desterrarla al territorio de lo a-racional y prelingüístico. Tanto Gadamer como también Agamben, a pesar de sus diferencias, han mostrado la incontestable vinculación entre experiencia y lenguaje: este es el lugar de la verdad de la experiencia, aunque esta no sea científica. Una experiencia no puede ser tal si no puede ser transmitida. La actual experiencia de crisis se (...) muestra, también, como una crisis de experiencia. Los seres humanos tienen su arraigo en un mundo significativo, que es el de la experiencia, el de experiencias verdaderas. Y verdaderas son las que se pueden convertir en una gran o pequeña historia.: The dialectic-hermeneutic idea of experience, understood as Erfahrung, vindicates the place it has in language, maintaining that it is not necessary to banish it from the realm of the a-rational and pre-linguistic. Both Gadamer and Agamben, despite their differences, have shown the undeniable link between experience and language: this is the place of the truth of experience, even if this truth is not scientific. An experience cannot be considered as such if it cannot be transmitted. The current experience of crisis also reveals itself as a crisis of experience. Human beings are rooted in a world of significance, the world of experience, of true experiences. And those that are true can become either a great or short story. (shrink)

Las criticas a la filosofia moderna, vertidas desde el pensamiento actual, son sobradamente conocidas. Algunas de ellas han querido hacer realidad un proyecto de destrucciön radical. Ahora bien, tal destrucciön solo resultarä verdaderamente eficaz si, como de hecho estä sucediendo, va seguida de propuestas alternativas que se atengan de manera mäs adecuada a la realidad humana y a la estricta tarea de la filosofia. En esta Hnea de contribucion positiva se encuentra, a mi juicio, la particular aportaciön de la hermeneutica (...) filosöfica contemporänea, encaminada a la rehabilitaciön de la razön practica. En esta ponencia se harä menciön especial a la comprensiön de Hans-Georg Gadamer, el pensador alemän fallecido en 2002, que tan decididamente ha marcado el curso de la filosofia actual.Tal rehabilitaciön parece un paso necesario en el camino conducente a una comprensiön mäs acertada de la tarea filosöfica y de su objeto. El reconocimiento de algunos aspectos de la razön, tales como la flnitud o su caräcter situacional, puede contribuir a una vision mäs ajustada de su esencia y posibilidades. Elimina, ademäs, el peligroso riesgo que supone la pretension de lo absolute* e incondicionado. Admitir lo que podriamos denominar los Umites de la razön no significa ineurrir en posiciones relativistas ni eseepticas; constituye, tan solo, un necesario ejercicio de atenimiento a lo real. (shrink)

No hay duda que la misma Kehre heideggeriana (resultado de su peculiar evolución intelectual) transformó la comprensión del Dasein de una manera sustancial y llegó a ser conocido como Lichtung. En mi opinión, Kant no jugó un papel poco importante en la evolución de Heidegger. A partir de él, el pensador del ser comprendió que el ser ni es una entidad ni es una cosa. Para entender esto, debió partir familiarizándose con el carácter trascendental que Kant atribuye al ser. Sin (...) embargo, Heidegger reachaza esa dimensión trascendental, pero es precisamente en diálogo con Kant y en oposición a él que Heidegger encontró la posibilidad de una comprensión más auténtica del Dasein como perteneciendo al ser y, consecuentemente, del ser perteneciente al Dasein. Este hecho, por su parte, es lo que permite a Heidegger saltar de la trascendentalidad a la existencia extática. (shrink)

Is Plato a logicist? A comparative study between The Republic and The Sofist shows at one side how Plato mantains the trascendence of Good over the rest of the Ideas conserving it in this manner not just like a form but as that which mades possible the Ideas and the inteligibility of all that is. On the other hand one notice in The Sofist that being which Plato is talking about is surely the being (and not being) of propositions. Being (...) is for Plato like an Idea, but this doesn't imply logicism because in his thought there's a place for a Foundation, a Principle -the Good- which trascends all the forms: which mades possible also "the seen" and seing itself. (shrink)

Introduction: Resilience is a multidimensional and dynamic construct associated with positive growth and the capacity to transform stressful and negative factors into opportunities of personal development and self-improvement when faced with difficult experiences. The resilience process of each individual integrates multiple analysis levels, which range from genetic-environmental interactions to a complex process of adaptation between the individual and his/her family, friends, co-workers, society, and culture.Objective: To determine whether resilience improves in students of occupational therapy when exposed for the first time (...) to practice placement education.Methodology: Quasi-experimental, prospective, observational, multi-center study with a sample composed of students from the Degree of Occupational Therapy of the public universities of Málaga and Castilla-La Mancha. Two weeks prior to the beginning of the practice education period, the participants completed a questionnaire that included sociodemographic data and the area of their internships. They were also given the Spanish version of the Connor-Davidson's resilience scale. All these instruments were also completed 1 week after the end of the clinical practice.Results: There were statistically significant differences between the variables that make up resilience and the different internship areas. On the other hand, there was a significant improvement of global resilience after the clinical practice period, in both women and men, when the internship area was not considered.Conclusions: The results show that resilient students are more optimistic and work to improve a situation beyond doing simply what is expected of them, knowing how to control their feelings. This is beneficial for students in practice education, since, during these, they face difficult situations that require a resilient pattern, which helps reduce stress and the burnout syndrome. (shrink)

As members of the fetal surgery advisory board at a large tertiary care center, we read with great interest Hendriks’ et al. target article proposing a new ethical framework for fetal therap...

AimThe functional prognosis of patients after coma following either cardiac arrest or acute structural brain injury is often uncertain. These patients are associated with high mortality and disability. N20 and N70 somatosensory evoked potentials are used to predict prognosis. We evaluated the utility of SSEP as an early indicator of long-term prognosis in these patients.MethodsThis was a retrospective cohort study of patients admitted to the intensive care unit with a diagnosis of coma after CA or ABI. An SSEP study was (...) performed, including N20 and N70 at 24–72 h, after coma onset. Functional recovery was assessed 6–12 months later using the modified Glasgow scale. The study was approved by our local research ethics committee.ResultsIn the CA and ABI groups, the absence of N20 or N70 was a strong indicator of poor outcome. Conversely, the presence of N70 was an indicator of a good outcome.ConclusionSomatosensory evoked potentials are useful early prognostic markers with high specificity and sensitivity. Moreover, N70 has additional potential value for improving the prediction of good long-term functional outcomes.Clinical Trial Registration:[https://clinicaltrials.gov/], identifier [2018/01/001]. (shrink)

os artículos de Husserl en la revista japonesa Kaizo contienen muchas claves sugerentes e importantes sobre su filosofía práctica. Su visión de las “formas de vida” humanas y sobre todo su concepción de la “forma de vida ética” muestran su preocupación por el significado de la fenomenología para la vida y para la búsqueda de la responsabilidad. Husserl articula el problema ético sobre la base de su concepción de la “esencia” del ser humano y la lucha o el afán de (...) la vida como lucha por una vida ética pura. (shrink)

We argue that philosophers are competent to facilitate public discussion concerning restrictions on human migration across political borders. We also argue that presenting public audiences with a prima facie case for open borders offers a unique opportunity to elucidate important aspects of philosophical reasoning. Finally, we share resources and a lesson plan for those keen to examine the case for open borders with students, or to facilitate public discussion on these issues.

In case of special engineering projects of important relevance it is interesting to pay attention to several possible risks; some of them are in the field of morality or ethics. Due to the social importance of these risks, additional considerations or even additional warranties are justified.

Marking the fiftieth anniversary of two of the most influential books in modern educational and social theory, Rethinking Freire and Illich introduces readers to the results of the symposium of Paulo Freire's Pedagogy of the Oppressed and Ivan Illich's Deschooling Society. The collection uniquely analyses Freire and Illich together, although not in a comparative way. It acknowledges that both Freire and Illich led in different ways to a new approach to perceiving and understanding the concept of liberation as a human (...) condition, while also presenting current criticisms of their work from a gendered perspective and by Indigenous scholars in the US and Canada. Drawing on contributions from historians of education, theologians, digital experts, and philosophers of education, the book offers a historical analysis using extensive primary sources and an originality of topics. It introduces the ways in which the current generation reads the overall works of Freire and Illich in the search for a reconstructed democratic education. As a result, Rethinking Freire and Illich presents Freire and Illich in light of contemporary issues in this generation, and offers renewed searches for a good and just life and a reconstructed democratic education. (shrink)

Zusammenfassung Der Beitrag analysiert auf der Basis theoretischer Überlegungen sowie empirischer Ergebnisse Möglichkeiten und Grenzen der Steuerung interkultureller Öffnung von Sportvereinen durch Sportverbände. Es wird gezeigt, dass die interkulturelle Öffnung der Vereine funktional ausgerichteter Strategien seitens der Sportverbände bedarf, die an die Ziele und Zwecke der Vereine anschließen, und dass Netzwerke den zentralen Mechanismus bei der Koordination der Interorganisationsbeziehungen zwischen Sportverbänden und Sportvereinen darstellen.

AbstarctThis research responds to the call for a greater understanding of how sustainable consumption leads to quality of life. Previous studies have not yielded conclusive evidence regarding whether individuals’ sustainable consumption promotes well-being. We theorize that both well-being and sustainable consumption should be conceptualized and measured as multi-faceted constructs to reconcile and understand the contradictory previous findings. This study examines the association between three dimensions of sustainable consumption: purchasing, simplifying and activism, and the six markers of psychological well-being in a (...) sample of 423 young consumers. The findings show that the relationship between sustainable consumption and happiness is more intricate than depicted in previous studies. Happiness is mainly derived from simplifying behaviors, whereas engaging in activist behaviors is associated with lower levels of psychological well-being. Understanding the relationship between SC and well-being may help leverage points of action to support sustainable consumers and persuade more young consumers to embrace this lifestyle. (shrink)

The rationalization of a choice function, in terms of assumptions that involve expansion or contraction properties of the feasible set, over non-finite sets is analyzed. Schwartz's results, stated in the finite case, are extended to this more general framework. Moreover, a characterization result when continuity conditions are imposed on the choice function, as well as on the binary relation that rationalizes it, is presented.

En este artículo se presenta una propuesta formativa utilizando el cine como material cultural y fuente de conocimiento. Una película como Babel permite trabajar la globalización y la educación de la ciudadanía, con planteamientos que exigen un nuevo humanismo, una nueva relación interpersonal, conscientes de los problemas de comunicación, prejuicios y choques culturales derivados del desarrollo tecnológico. La película cuestiona esta existencia en un mundo global interrelacionado, evocando el viejo mito bíblico de la Torre de Babel haciendo énfasis en identificaciones (...) erróneas, malentendidos y oportunidades fallidas, como manos invisibles que nos guían; o el fin cuyo destino se nos escapa.Babel hace comprender la realidad de la globalización. Nos permite observar cuatro lugares tan distantes como Estados Unidos, Méjico, Marruecos y Japón, no sólo distanciados físicamente. Los cuatro países representan estilos culturales diferentes, tres formas de realización humana. Asistimos al choque, a la incomunicación personal, al aislamiento por la diferencia de cultura y la ficticia proximidad tecnológica. Vivimos juntos, pero aislados los unos de los otros. (shrink)