This volume includes cutting edge work by some most distinguished senior contributors to the philosophy of mind, and also papers by younger philosophers rising to prominence. It is an exciting mix that displays how fertile and interesting this important field remains.

t. 1. 1945-1955 -- t. 2. 1956-1962 -- t. 3. 1963-1968 -- t. 5. 1976-1978 -- t. 6. 1979-1981.

In this incisive critique, Dussel demonstrates how most of these philosophies have either failed to give historically faithful analyses of the genesis of the "myth" of modernity, or have never engaged in a serious questioning of their own Eurocentric presuppositions.

The development in 1996 of a new generation of antiretroviral drugs was a major pharmaceutical advancement in the struggle against the epidemics of HIV and AIDS. However, due to high costs, access to these new drugs was almost impossible for most people living with HIV or AIDS. This situatiowhas been even more dramatic for those living with HIV/AIDS in poorer countries. Many of the organizations that are fighting for the rights of those with HIV have since developed human rights advocacy (...) and legal strategies to try to achieve universal access to treatment. These organizations are also fighting for states’ compliance with human rights obligations under health-related treatises and conventions. This paper draws upon the experience gained in Latin America, focusing on the legal strategies that have been explored in Venezuela and the legal consequences for domestic law. (shrink)

--3. De la erótica a la pedagógica de la liberación.--5. Arqueológica latinoamericana.

This article merely refers to some fundamental theses developed by the author already in his book Ethics of Liberation: In the Age of Globalization and Exclusion. The strategy of the argument takes the following path: First, it begins with some reflections by Paul Ricoeur about universal civilization and its particular cultures; second, it summarizes a non-eurocentric historical perspective that is pertinent to the Modern Globalizing System; third, it describes the asymmetrical location of the "participants" which resulted from the violent process (...) of inclusion in the World System; forth, it points out to certain aspects through which one can see ethical and critical demands within the horizon of globalization; fifth, in conclusion the author suggests some relevant topics for future discussions. (shrink)

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.

En Colombia se camina hacia la constitución de un Sistema Educativo Indígena Propio en el que se insiste más en “lo propio” que en la interculturalidad. Sin embargo, se apela a este enfoque epistemológico y pedagógico en 3 sentidos: 1) La apropiación de la escolaridad occidental como mediación garante del derecho a la educación diferenciada. 2) Los sujetos de aprendizaje son los colectivos, no los individuos, los saberes no son discretos sino holísticos, la vivencialidad orienta las didácticas y la resolución (...) de problemas valida los saberes. Así, la comunidad se abre al cambio sin perder la identidad. 3) El diálogo de saberes parte de una apertura hospitalaria al saber del otro. La ampliación del horizonte hermenéutico transforma a los sujetos, pero no los diluye sustituyendo paradigmas. (shrink)

In the second book of Soliloquia, Augustine queries: what is ‘true’ and what is ‘false’. Through the examination, Augustine (Ratio) expresses the idea that ‘true’ is that which exists. Therefore, whatever exists is true; nothing will be false. But then, what is ‘false’? This paper will first clarify that the examination of ‘false’ in Soliloquia relates to Augustine’s awareness of the problem of sin. Already in Soliloquia, Augustine finds that the soul can have in itself the cause of sin so (...) as to be unable to have the truth. Secondly, the author examines how the epistemology of falsehood is developed in the early Augustine by examining his articles after Soliloquia, focusing on the concept of lying in De Genesi contra Manichaeos and De vera religione. This will show that Augustine's understanding of falsehood and lying is related to his soteriology. Thirdly, the paper focuses on q. 63 of De diversis quaestionibus LXXXIII, in order to clarify what Augustine thinks about the relationship between God and human soul, where Augustine notes the significance of knowing and confessing sin as the means of cooperative salvation already described in his early works. (shrink)

La creencia en la resurrección de los muertos es central para las religiones abrahámicas. Al estar actualmente desacreditada la noción de alma, muchos filósofos cristianos materialistas se replantean la posibilidad de tal resurrección. Dos problemas fundamentales amenazan tal posibilidad: la discontinuidad espacio-temporal entre la muerte y la resurrección (que impediría esta última si fuera imposible una existencia intermitente para los seres humanos) y la degeneración, disgregación o incluso completa destrucción de los componentes materiales del cuerpo (que impediría la reconstrucción del (...) cuerpo original). Ambas cuestiones ponen en peligro la identidad numérica entre la persona muerta y la resucitada. Tras examinar diversas hipótesis recientes que intentan superar estas dificultades, constato que, o bien recurren a ideas disparatadas para asegurar la identidad, o asumen directamente que el cuerpo resucitado es una mera copia del original. Así, concluyo que, supuesta una concepción puramente corporalista de la persona, no parece viable ninguna noción de resurrección que preserve la identidad personal. (shrink)

The article examines that for Augustine, resurrection means the resurrection of ‘totus homo’, the resurrection of the whole human being, body and soul. It also shows that for Augustine the redemption of ‘totus homo’ must comprise the redemption of the relationships of individual persons with other living beings.

In protecting the spiritual domain of the Church, Augustine began by bypassing State involvement, but as his willingness for coercion increased over time, he would often require the intervention of the secular domain, resulting often enough in their mutual benefit. The article assess and re-states the peculiar circumstances and how those impacted the development of the bishop of Hippo’s schema for religious coercion and ask whether this explanation suffices to clarify this enigmatic part of the life of Augustine.

The first part of the article presents some aspects of Augustinian interiority, highlighting those characteristics that are most forgotten or ignored today, pointing out that despite the Platonic and Neoplatonic influences, St. Augustine was not converted to the truths of Platonism, but to the truths of Christianity, without denying the influence that Platonic and Neoplatonic ideas had on the thought of St. Augustine, particularly from his contact with the “Milanese Neoplatonic circle”. The article points out that St. Augustine goes beyond (...) the philosophical “spiritual exercises” to emphasize the fundamental role of grace in the whole spiritual journey. To be able to leave the world of exteriority and return to one’s inner self will always be a gift from God. Subsequently, the text of beata u. 35 is analysed, highlighting the importance of the admonitiones of God, through the Holy Spirit, to return to one’s inner self, as well as the characteristics of the encounter with God, since the God discovered in one’s own heart is Triune God. It is emphasized how many of the expressions and vocabulary in these Augustinian disquisitions are taken from the anti-Arian writings of Marius Victorinus. Subsequently, the text of sol. 1, 2-3 is analysed, in order to highlight not only the importance of the Holy Spirit, who invites us to return to the interior, but also the particularities of the encounter with the Father and the Son, pointing out the various characteristics that distinguish them. (shrink)

The article deals with Augustine’s soteriological ideas, with which he tries to fight against Donatism trying to reestablish Peace, underlining the importance of the dead of Christ as Redeemer, taking as point of departure the text of Psalm 21, 28-29, to demonstrate the universality of salvation against the Donatist’s concept of Redemption. The article underlines the main Soteriological and Ecclesiological ideas of St. Augustine, making the comparison between the text of Psalm 22 used by Augustine, the Text of the Vulgata (...) and the one used by Cyprian within his Testimonia ad Quirinum. Finally the importance of Peace is underlined, focusing on the Elogium pacis that Augustine presents in the enarratio to Psalm 147. (shrink)

La gestión de la pandemia de COVID-19 por parte de los países occidentales es uno de los temas más controvertidos de los estudios sociales actuales. Uno de los conceptos centrales para analizar la ordenación de la gestión de la pandemia es el de Cosmopolítica, ya que nos permite ampliar la comprensión de la política para incluir a los ciudadanos, a los seres vivos no humanos, a los elementos terrestres y al propio SARS-CoV-2. Pero como argumentamos en este artículo, la cosmopolítica (...) necesita un poder previo, una potentia generativa que emana de la disposición de los actores mencionados. A partir del ejemplo de los meses en que se desarrolló y comenzó a inocularse la vacuna contra la COVID-19, ilustraremos la propuesta cosmoética: una ética afirmativa que tiñe y permea el agenciamiento de actores que constituyen la vacuna, permitiendo su despliegue para un posterior momento cosmopolítica. De este modo, concluimos que la gestión de la pandemia necesita no sólo atender a los ciudadanos no expertos o a los actores no humanos, sino también atender a la emergencia de nuevas realidades, tiempos y espacios. (shrink)

Reflexión filosófica en torno a Hernán Malo González, figura clave en la construcción de un discurso y una praxis de la filosofía en Ecuador, durante la década de los setenta y ochenta.

The aim of the paper is to reflect on the cathartic function of literary works as a crucial element in the hermeneutic process. It is based on the contributions of Gadamer and Ricoeur concerning the setting up of the world of the text in relation to the world of the reader within the context of literature. The paper argues that when we understand a work of art, we understand ourselves in a better way and different horizons of understanding are established (...) due to the applicability of the literary object. In fact, the interpretative process of a literary work occurs when an understanding of the world of the text is enabled by the world of the reader, that is, when the interpreter is able to establish a link between the experiences described in the literary work and her own experiences. That is precisely why it is so important to understand the human being in relation to its own time, because it makes possible to develop interpretative processes which enable the cathartic function of the literary work by means of the capacity of judgement of the interpreter. (shrink)

El artículo estudia el influjo de Porfirio en los primeros escritos de Agustín, señalando los puntos de separación e incluso de contraposición existentes entre ambos autores. M. Cutino, al investigar este asunto, señala ya en los diálogos de Casiciaco una polémica de san Agustín contra cierto elitismo y escepticismo de fondo, propio de Porfirio y de los intelectuales seguidores suyos. El artículo retoma sólo en parte la lectura de los textos ya examinados por Cutino, para precisar mejor la naturaleza y (...) extensión del conflicto entre Porfirio y san Agustín en las obras tempranas de éste. (shrink)

This paper proposes a categorization of political action that entails three key elements. The first involves the tension between politics and the political sphere, and deals with the conflictive tendency of practices and logics that seek to establish an order in contrast with others that seek to undermine it. The second element refers to changes in the borders that define the sphere of that which is social-naturalized and that which is political-controversial. The third element, the political event, refers to the (...) moment of political production in which these two extremes are simultaneously intertwined and subverted. Finally, we offer some implications of the recognition of the “impossibility of fullness” as an essential aspect of all that is political, including politics itself. (shrink)