Se ha señalado con frecuencia el escaso tratamiento de Heidegger acerca del amor. Se busca recuperar y articular algunas alusiones importantes. Cabe distinguir tres registros temáticos: como modo de “encontrarse”, como “actitud” con los otros y como rasgo del “ser mismo”. Se intenta no solo comprender el fenómeno amoroso en el pensamiento heideggeriano, sino mostrar la incidencia que habría tenido en la interpretación de otras cuestiones y, sobre todo, en el asunto central sobre el sen-tido del Ser.

It has often been argued that Thomas More’s Utopia is fundamentally concerned with outlining and theoretically justifying an ideal model of society and not with determining what would be the practical steps required for its establishment in the real world. Even if we were to accept this widespread interpretation, I consider that it is possible to recognize in the text indications that suggest two different and even opposing paths along which the political construction of Utopia could take place. The first, (...) and strictly speaking, the only one that the work is trying to put forward, is individual, elitist, coercive, and top-down. The second that, for its part, seems to be presented rather with the intention of preventing it from coming to fruition is hence, on the contrary, collective, popular, insurrectionary and from below. The present article tries, first, to show how and through what arguments these two models of action are presented in More’s work, taking note, in addition, of the important difficulties involved in the one which it intends to propose. After this, two historical realizations immediately after Utopia was published that illustrate them are developed. Finally, the present article tries to establish what relationship these two paths have with each other according to the work’s approach and, also, suggest what alternative relationship they could maintain if a different point of view was attempted. (shrink)

A los efectos de mostrar el compromiso de Utopía de Moro con el ideal republicano de una civitas libera se siguen en este trabajo tres pasos o momentos. Tras unas breves, pero necesarias consideraciones terminológicas acerca de los dos principales sentidos de “república” a comienzos del siglo XVI, se desarrolla la concepción acerca de la naturaleza y legitimidad del poder defendida en la obra. Luego se analiza cómo dicho principio se traduce en las instituciones y prácticas de la comunidad utopiense. (...) Y finalmente se intenta dar cuenta de cómo dichas instituciones y prácticas cristalizan en aquel modelo político (típico del republicanismo renacentista) llamado “régimen mixto”, que combina la monarquía, la democracia y la aristocracia. Ahora bien, la expresión concreta de este último aspecto en la vida de Utopía da lugar a una interesante tensión interna. En efecto, por una parte, produce una significativa restricción de la libertad política al reconocer derechos desiguales al “pueblo” (que solo elige, pero no puede ser elegido para las principales magistraturas) respecto del estamento intelectual (que es el único que puede ser elegido para las mismas). Pero, al mismo tiempo, si tenemos en cuenta que la pertenencia a dicho estamento no depende en absoluto de la riqueza (puesto que en Utopía no hay propiedad privada, sino propiedad común), de aquí podemos inferir que se ha comenzado a pensar de modo decidido y disruptivo la igualdad material como condición necesaria de la auténtica libertad política. (shrink)

The progressive publication -along the past two decades- of the courses taught by Heidegger in his first years in teaching has allowed the reconstruction of the process of creation of Being and Time , its multiple textual references and influences. Among these, St. Augustine's thought bears a prominent place, for which reason I intend to consider its noticeable presence in some of the key concepts in the work mentioned. The first to be considered is Sorge , with which Heidegger characterises (...) the fundamental ontological constitution of human existence. His first drafts emerged from the reflection upon the famous "inquietum cor nostrum" and the cura for the vita beata from Confessions X. Based on this same text Heidegger had offered a phenomenological interpretation of temptation, which constitutes one of the first elaborations of the so-called "fall", precisely one of the structural moments of the Sorge. Explicit references or suggestive analogies between both thinkers can also be appreciated between the explanation of "tempus" as "distentio animi" in Confessions XI and the heideggerian thesis of "temporality" as the basis of the constitution of human subjectivity; the road from the search of God to the exploration of the interiority of the one who looks for Him and the way back from the question about the "being" to the question about the one who understands the "being", in other no less significant cases.La progresiva publicación a lo largo de las últimas dos décadas de los cursos dictados por Heidegger durante sus primeros años de docencia ha permitido reconstruir el proceso de gestación de Ser y Tiempo , sus múltiples referencias textuales e influencias. Entre ellas, ocupa un lugar destacado el pensamiento agustiniano, por lo cual me propongo considerar aquí su fuerte presencia en algunos de los conceptos centrales de dicha obra. El primero a tener en cuenta es el de "Sorge" con el que Heidegger caracteriza la constitución ontológica fundamental del existir humano. Sus primeros esbozos habían surgido de la reflexión en torno al célebre "inquietum cor nostrum" y a la cura por la vita beata de Confesiones X. A partir de este mismo texto Heidegger había realizado también una interpretación fenomenológica de la tentación, que constituye una de las primeras elaboraciones de la llamada "caída", precisamente uno de los momentos estructurales de la "Sorge". Referencias explícitas o sugerentes analogías entre ambos pensadores pueden apreciarse también entre la explicación de Confesiones XI del "tempus" como "distentio animi" y la tesis heideggeriana de la "temporalidad" como fundamento de la constitución de la subjetividad humana; el tránsito desde la búsqueda de Dios a la exploración de la interioridad de aquel que lo busca y el retroceso desde la pregunta por el "ser" a la pregunta por el que comprende el "ser", entre otros casos no menos significativos. (shrink)

At the beginning of the 20th century Machiavelli is an author celebrated by Ortega y Gasset: the philosopher of Madrid despises the nineteenth century, epilogue of an era, as much as he admires the Renaissance. Twenty years later - in España invertebrada - Ortega reads the pages of Il Principe as the brilliant commentary “from an Italian to the deeds of two Spaniards”, Fernando el Católico and César Borja. D ‘Ors’s position is very different. Although in 1920, in favor of (...) Machiavelli, he opposed “vulgar beliefs”, certainly ends up among the most radical critics. According to d ‘Ors, Machiavelli reaffirms in modernity the paganism of the Emperor Julian and anticipates - against Dante and his theory of the empire - the fate of a fragmented Europe, in which ideas and nations fight, without any reference to a universal authority. (shrink)

Dante's Convivio, composed in exile between 1304 and 1307, is a series of self-commentaries on three of Dante's long poems. These allegorical love poems and philosophical verse become the basis for philosophical, literary, moral, and political exposition. The prose is written in Italian so that those who were not educated in Latin could take part in what Dante called his 'banquet of knowledge'. In this edition, eminent Dante translator-scholar Andrew Frisardi offers the first fully annotated translation (...) of the work into English, with an extensive introduction, making Dante's often complex writings accessible to scholars and students. The parallel Italian text is also included for the first time in an English translation of the Convivio. Readers of this work can gain a strong understanding of the philosophical themes across Dante's work, including the Divine Comedy, as well as the logic, politics and science of his time. (shrink)

Migrant farmworkers dominate the horticultural workforce in many parts of the Minority (developed) World. The ‘manual’ work that they do—picking and packing fruits and vegetables, and pruning vines and trees—is widely designated unskilled. In policy, media, academic, activist and everyday discourses, hired farm work is framed as something anybody can do. We interrogate this notion with empirical evidence from the Sunraysia horticultural region of Australia. The region’s grape and almond farms depend heavily on migrant workers. By-and-large, the farmers and farmworkers (...) we spoke to pushed back against the unskilled tag. They asserted that farmworkers acquire knowledge and skills over time and that experienced farmworkers are valuable—their value being brought into sharp relief against accounts of inexperienced farmworkers’ errors. Our interviewees provided rich insights into farmworkers’ engagements with crops and the intricacies of picking and pruning well. Far from being bereft of knowledge and skills, they recognised that experienced farmworkers bring benefits. They improve productivity, product quality and ultimately profits. This is especially so when open communication channels exist across the farm hierarchy, when experienced farmworkers’ insights are taken seriously by their employers. Our research is informed by organisational studies literature and scholarship on craft/making. Like factory floor workers and artisans, experienced farmworkers bring accumulated knowledge and skills to their work, gained through repeat performance. They reflect on and adjust their activities in dialogue with their materials and the environment. Experienced farmworkers demonstrate care, dexterity and judgement. They are not unskilled, and they are more than labouring bodies. (shrink)

The article examines one quodlibet of thomas of sutton (c. 1287 a. d.) and compares it with a quodlibet of william of ockham (d. 1349 a. d.). both attack the position of henry of ghent on the distinction between essence and existence. and both reach opposite conclusions. thomas of sutton argued that the distinction is a real one, while ockham saw it only as nominal and connotative. the opposing views stem from different epistemologies and different metaphysics.

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

1. Le fe por la palabra -- 2. Topía y Utopía -- 3. Luz en la caverna.

Conventional quantitative methods for the measurement of organizational legitimacy consider mainly three sources that make judgments about organizations visible: news media, accreditation bodies, and surveys. Over the last decade, however, social media have enabled ordinary citizens to bypass the gatekeeping function of these institutional evaluators and autonomously make individual judgments public. This inclusion of voices beyond functional and formally organized stakeholder groups potentially pluralizes the ongoing discussions about organizations. The individual judgments in blogs, tweets, and Facebook posts give indication about (...) the broader fit between an organization’s perceived behavior and heterogeneous social norms and therefore constitute an indicator of organizational legitimacy that can be accessed and measured. We propose the use of social media data and sentiment analysis to study the affect-based responses to organizational actions by citizens. We critically discuss and compare the method with existing quantitative methods for legitimacy measurement and apply them to a recent case in the banking industry. We discuss the value of the method for studying the process of legitimacy construction as the expression and negotiation of normative judgments about organizations by various evaluators. (shrink)

This book offers an unprecedented quantitative portrait of analytic philosophy focusing on two seemingly marginal features of philosophical texts: citations and acknowledgements in academic publications. Originating from a little network of philosophers based in Oxford, Cambridge, and Vienna, analytic philosophy has become during the Twentieth century a thriving philosophical community with thousands of members worldwide. Leveraging the most advanced techniques from bibliometrics, citations and acknowledgments are used in this book to shed light on both the epistemology and the sociology of (...) this philosophical field, illuminating the intellectual trajectory of analytic philosophy as well as the social characteristics of the analytic community. Special attention is dedicated to the last forty years, providing insights into a phase of analytic philosophy which is still understudied by historians of philosophy. In the eight chapters of the book, readers will find not only numerous quantitative investigations and technical explanations, but also a robust theoretical framework and epistemological reflections on the strengths and limitations of quantitative methods for the study of philosophy. With its strong interdisciplinary appeal, this book will engage a wide range of scholars, including historians of philosophy seeking new methodologies, analytic philosophers interested in a new look at their discipline, and scholars in digital humanities, bibliometrics, and quantitative studies of science, who will find many innovative techniques for investigating disciplinary fields. (shrink)

In the last decades, research in science mapping has delivered several powerful techniques, based on citation or textual analysis, for charting the intellectual organization of research fields. To map the social network underlying science and scholarship, by contrast, science mapping has mainly relied on one method, co-authorship analysis. This method, however, suffers from well-known limitations related to the practice of authorship. Moreover, it does not perform well on those fields where multi-authored publications are rare. In this study, a new method (...) for mapping the social structure of research fields is advanced, based on the analysis of the acknowledgments of academic publications. We first discuss the standard account of the function of acknowledgments in scholarly communication, then we introduce a new interpretative framework in which the acknowledgments are intended as positioning signals exchanged by researchers. Next, we provide the formal definition of the four acknowledgments-based networks that stand at the core of the method, and we test it on a humanities field, analytic philosophy. Results show that acknowledgement-based networks allow to reconstruct the fine-grained social structure of analytic philosophy from different perspectives. Furthermore, by comparing the citation-based maps of the field with the acknowledgments-based networks, it permits to shed light on the relationship between the intellectual and social layer of analytic philosophy. We conclude by presenting practical limitations of the method and by sketching some further research lines. (shrink)

Im ersten Buch des Convivio erläutert und verteidigt Dante sein Vorhaben. Es bietet den Zugang zu den nachfolgenden drei Büchern, in denen er zur inhaltlichen Vorstellung seiner Philosophie fortschreitet.

We examine the "Theaetetus" in the light of its juxtaposition of philosophical, mathematical and sophistical approaches to knowledge, which we show to be a prominent feature of the drama. We suggest that clarifying the nature of philosophy supersedes the question of knowledge as the main ambition of the "Theaetetus". Socrates shows Theaetetus that philosophy is not a demonstrative science, like geometry, but it is also not mere word-play, like sophistry. The nature of philosophy is revealed in Socrates' activity of examination (...) and his refusal to deny his ignorance about knowledge. (shrink)

In this work I argue that Descartes was not a trialist by showing that the main tenets of trialist interpretations of Descartes's theory of substance are either not supported by the text or are not sufficient for establishing the trialist interpretation.

The greatest rhetorical display (έπιδείξις) of Plato's Protagoras is apparently not Protagoras's famous myth cum démonstration1 about the teachability of excellence (αρετή),2 but rather the dia logue as a whole. The Protagoras exposes key différences between the methods and presuppositions of Socrates and those of the Sophists - thus defending Socrates against the charge of being a Sophist himself - and in so doing clarifies the conditions and princi ples of ethical argumentation.3 The display of the Protagoras oc curs on (...) two levels. In the drama, Socrates puts the Sophists on exhibit for the benefit of Hippocrates, an Athenian boy who as pires to a sophistic éducation. In reading the dialogue, however, we become spectators to Plato's display. The pervading irony is that Piato uses the Protagoras to critieize the techniques of display and debate - and to contrast them with dialogue. But the Socratic/ Platonic display in the Protagoras is literally a showing forth, a manifestation of what a Sophist is and does, whereas a sophistical display is a showing off, that is not intrinsically related to his beliefs and aims. In order to see thèse thèmes at work in the Protagoras , however, it must first be examined from a rhetorical point of view. (shrink)

We provide a quantitative analysis of the philosophy-neuroscience nexus using citation analysis. Combining bibliometric indicators of cross-field visibility with journal citation mapping techniques, we investigate four dimensions of the nexus: how the visibility of neuroscience in philosophy and of philosophy in neuroscience has changed over time, which areas of philosophy are more interested in neuroscience, which areas of neuroscience are more interested in philosophy, and how the trading zone between the two fields is configured. We also discuss two hypotheses: the (...) supposed occurrence of a neuro-revolution in philosophy and the role of psychology as the disciplinary link between neuroscience and philosophy. Both the visibility of neuroscience in philosophy and the visibility of philosophy in neuroscience have increased significantly from 1980 to 2020, albeit the latter remains an order of magnitude lower than the former. Neuroscience is particularly visible in philosophy of mind, applied ethics, philosophy of science, but not in ‘core’ areas of analytic philosophy. Philosophy is particularly visible in cognitive and systems neuroscience and neuropsychiatry, but not in biomedical neuroscience. As for the trading zone between philosophy and neuroscience, our data show that it works differently in philosophy and in neuroscience. While some philosophy journals are active loci of bidirectional communication, neuroscience journals are divided between journals ‘importing’ philosophy in neuroscience and journals ‘exporting’ neuroscience to philosophy. Lastly, data do not support the hypothesis that a widespread neuro-revolution has transformed philosophy radically, but support the hypothesis that psychology functions as a mediating disciplinary link between philosophy and neuroscience. (shrink)

Some important ideas in Kelsen's Pure Theory of Law can be traced back to Kantian tradition, which has been very influential in Kelsen's thought, particularly in his early period. Among them we find the distinction between two radically different worlds (the world of facts and the world of norms), the normativity of legal science and the idea of validity as a binding force, based on the famous doctrine of the basic norm. These tenets and, especially, the use of a normative (...) concept of validity prove to be incompatible with Kelsen's positivistic programme of a value‐free legal science. The science of law cannot state that legal norms are obligatory or binding without trespassing the limits of Kelsen's ideal of a legal science; on the other hand, it is possible to define the concept of a legal system without resorting to the basic norm. So, if Kelsen is to be regarded as a consequent positivist, the Kantian ingredients of his theory must be rejected and the descriptive concept of validity as membership must be substituted for the normative notion of validity as a binding force. (shrink)

This essay investigates Matteo Liberatore from an historical point of view. As a representative of conventional and intransigent Catholicism, Liberatore tends to be overlooked in the history books. He was a Jesuit, editor of La Civiltà Cattolica, and in forty years he wrote almost 400 articles. He is an interesting figure above all because he recognized that the end of the Papal States presented an opportunity and not a disaster for the papacy. As editor of the review, Liberatore proposed the (...) idea of a papacy that was free from the polemics associated with temporal power and consequently able to speak to the contemporary world. It is no accident that it was to him that Leo XIII turned to draw up the last draft of the encyclical Rerum novarum. This encyclical built on the insight that the church had to recommence speaking to the modern world and concentrated its reflection on the place where man was mainly found to live between the nineteenth and twentieth centuries: the factory and the world of employment. (shrink)