Ariel es un ensayo publicado por el uruguayo José Enrique Rodó en 1900 y considerado como una de las obras de mayor influencia en el campo de la cultura y la política latinoamericanas. Es un texto breve compuesto de seis partes. Se caracteriza por su contenido filosófico y su tono pedagógico. Está dirigido principalmente a la juventud hispanoamericana, como señala el autor, para advertirles contra el utilitarismo y contra lo que él llama la nordomanía. Utiliza los personajes de La (...) tempestad de William Shakespeare: Próspero, Ariel y Calibán. (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)

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)

The work of Georges Matisse (1874–1961), a French physicist, philosopher, epistemologist, and translator, has been largely overlooked, particularly his contributions to the history of science in the first half of the 20th century. His work focused on the emerging field of cybernetics and provided a philosophical perspective on new physics. His books delved into the philosophical underpinnings of scientific doctrines, viewing them as systems of reference and modes of representation rather than expressions of absolute truths. Although he could not personally (...) attend the Copenhagen Congress for the Unity of Science in 1936, his talk was presented, offering a unique case study on uncertainty and determinism. Matisse employed an expanded notion of causality to study concrete facts in human societies, arguing against a universal law of history. His final book was dedicated to Bachelard. This paper offers initial insights into Matisse’s sociology program, discusses his methodological approaches within logical empiricism, and outlines his perspective on the purpose of nature. The study concludes that Matisse’s interdisciplinary approach, which included a theory on the relationship between religion and science, was based on his robust understanding of biophysics and scientific history. (shrink)

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)

This paper argues the following points: (1) It is necessary to affirm that humanity has always sought to address certain “core universal problems” that are present in all cultures. (2) The rational responses to these “core problems” first appear as mythical narratives. (3) The formulation of categorical philosophical discourses is a subsequent development in human rationality, which does not however negate all mythical narratives. (4) Modern European philosophy confused its economic, political, and cultural domination, and the resulting crises in other (...) philosophical traditions, with a Eurocentric universality claim, which must be questioned. (5) There are universal aspects in which all regional philosophies coincide, and which respond to the “core problems” at an abstract level. (6) All of this impels entry into a new age of inter-philosophical dialogue, respectful of differences and open to learning from other traditions. (7) A new philosophical project must be developed that is capable of going beyond Eurocentric philosophical modernity, by shaping a global transmodern pluriverse. (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)

The author explores the viability of rational political action - here understood as a philosophy of liberation - through an examination of practical and material, practical-discursive, strategic and instrumental, critically normative, discursive, and strategic criteria.

El artículo presenta, en primer lugar, una introducción al libro VIII del De Genesi ad litteram. Posteriormente pone de manifiesto sus principales temas exegéticos y teológicos. Se aborda en primera instancia, la recensión que hace san Agustín de los diversos comentarios anteriores a él sobre el tema del paraíso, así como su propia propuesta exegética. Se aborda asimismo la cuestión de la creación, el árbol del bien y del mal, la interpretación del trabajo del hombre en el jardín del Edén, (...) destacando la importancia y la dilogía del verbo latino colo (dar culto, cultivar). El artículo aborda asimismo la cuestión de la providencia divina, y se destacan los elementos trinitarios, cristológicos y antipelagianos que pueden encontrarse en el libro VIII del De Genesi ad litteram. Todos estos argumentos son abordados haciendo referencia a los comentarios agustinianos anteriores al libro del Génesis, particularmente el De Genesi aduersus manicheos y el De Genesi ad litteram imperfectus liber. (shrink)

El artículo aborda la cuestión de la versión de los salmos que usban los donatistas. Para ello el artículo parte, en primer lugar, del análisis de los textos de los salmos que han quedado recogido en el Liber Regularum de Ticonio y que se encuentran también en los Testimonia de san Cipriano, concretamente los salmos 2, 23 y 90, haciendo una comparación de dichos textos con los de san Cipriano y san Agustín. Posteriormente se abordan los salmos que san Agustín (...) pone en boca del obispo donatista Petiliano en el segundo libro de su obra Contra Litteras Petiliani. Se estudian únicamente los salmos cuyo texto es presentado por completo, a saber: 1, 2, 22 y 132. En cada uno de ellos se refiere el texto tal y como es presentado por Petiliano en la obra, posteriormente se hace la comparación de dicho texto con el de san Cipriano y el de san Agustín. El artículo destaca y comenta el contexto de las citas, así como sus semejanzas y diferencias. Finalmente se abordan los salmos que nos ofrece Optato de Milevi como pertenecientes a la pars donati, haciendo la comparación con el texto de los salmos tal y como nos los refiere san Cipriano en sus Testimonia y la versión de san Agustín en las enarrationes in Psalmos. (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)

The reorganization of taxation within the territory under the Crown of Aragon, which was undertaken alfter the War of Succession, was performed at a period of economic difficulties and coincided with radical political change. It was therefore not unopposed. The study of the Peñiscola Revolt in 1715 is important for three main reasons: the opposition to taxation which fuelled it; the demands for a retum to the municipal organization of the period of the "fuero"; and the fact that it arose (...) in one of the Valencian towns which had proved most loyal to Philip V during the War of Succession. (shrink)