The search for equity in science policy (in terms of territory, gender and other inequalities of opportunity) faces strong tensions with academic excellence, autonomy and meritocracy, which ultimately tend to concentration. Integrating different but related approaches and concepts, this article proposes an analytical framework to study the evolution of scientific policies, instruments or organizations through the lens of these tensions. The utility of this framework is illustrated by a case study of the Argentine National Scientific and Technical Research Council (CONICET (...) in Spanish) and its scientific researcher career, with a focus on the deconcentration initiatives during the 2010-2022 period. This comprehensive perspective shows how tensions and contradictions translate into frequent marches and countermarches, turning the career calls into an incoherent set of layers, rationales, objectives and impacts, which counteract each other and tend to perpetuate rather than diminish territorial inequalities. Beyond this particular case study, we hope that this approach can be adapted in future research to examine other science policies and institutions, in order to identify and highlight the internal tensions that could interfere with some of the intended (equity) objectives. (shrink)

We introduce a new typed combinatory calculus with a type constructor that, to each type σ\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\sigma $$\end{document}, associates the star type σ∗\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\sigma ^*$$\end{document} of the nonempty finite subsets of elements of type σ\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\sigma $$\end{document}. We prove that this calculus enjoys the properties of strong normalization and confluence. With the aid of this star combinatory (...) calculus, we define a functional interpretation of first-order predicate logic and prove a corresponding soundness theorem. It is seen that each theorem of classical first-order logic is connected with certain formulas which are tautological in character. As a corollary, we reprove Herbrand’s theorem on the extraction of terms from classically provable existential statements. (shrink)

La relación que este monográfico pretende establecer entre los dos conceptos fundamentales en torno a los que gira el título, a saber, teoría y crítica, no debe considerarse ni como una casualidad ni como algo asentado, sino que supone un problema fundamental, de ahí que sean objeto de atención a la hora de fijar los contenidos de este número. Si bien la teoría responde a un conocimiento especulativo a propósito de lo dado en lo real, la crítica es una acción (...) formal, fundada y razonada, conforme a una normativa acerca de aquello mismo dado en lo real. Esta presentación quiere dar cuenta de los contenidos de este número de Fragmentos de Filosofía. ---- The relationship that this monograph seeks to establish between the two fundamental concepts around which the title revolves, namely, theory and criticism, should not be considered either as a coincidence or as something settled, but rather as a fundamental problem, which is why they are the object of attention when it comes to establishing the contents of this issue. While theory responds to a speculative knowledge about what is given in the real, criticism is a formal, founded and reasoned action, in accordance with a norm about what is given in the real. This presentation aims to give an account of the contents of this issue of Fragmentos de Filosofía. (shrink)

Nuestro objetivo es presentar una crítica a la sociedad contemporánea a partir de una lectura de la obra de Heidegger, buscando elucidar algunos supuestos establecidos en las democracias occidentales conforme a un modelo económico capitalista, tal y como presentan su hegemonía. Desde Heidegger, términos como Ge-Stell y das Man han de ser revisados nuevamente para exponer su desarrollo en el mundo actual, mostrando cómo están inmersos dentro de las estructuras del sistema político y económico del neoliberalismo. ---- The aim of (...) this study is to present a critique of contemporary society’s structures based on a reading of Heidegger’s work, seeking to elucidate some assumptions established in Western democracies according to a capitalist economic model, as they present their hegemony. Since Heidegger, terms such as Ge-Stell and das Man have to be revisited again to expose their development in today’s world, showing how they are immersed within the structures of the political and economic system of neoliberalism. (shrink)

This textbook for advanced undergraduate and postgraduate students of Evolutionary Game Theory covers recent developments in the field, with an emphasis on economic contexts and applications. It begins with the basic ideas as they originated within the field of theoretical biology and then proceeds to the formulation of a theoretical framework that is suitable for the study of social and economic phenomena from an evolutionary perspective. Core topics include the Evolutionary Stable Strategy and Replicator Dynamics, deterministic dynamic models, and stochastic (...) perturbations. A set of short appendices presents some of the technical material referred to in the main text. Evolutionary theory is widely viewed as one of the most promising appraoches to understanding bounded rationality, learning, and change in complex social environments. New avenues of research are suggested by Vega-Redondo, and plentiful exmples illustrate the theory's potential applications. The recent boom experienced by this dscipline makes the book's systematic presentation of its essential contributions vital reading for newcomer to the field. (shrink)

Con relativa frecuencia el pensamiento de Martin Heidegger es presentado como el de un crítico exacerbado contra la ciencia. Esa crítica es puesta bajo sospecha por su participación política en el nacionalsocialismo y es tachada, en muchos casos sin fundamento alguno, de reaccionaria, de suponer un paso atrás en la línea del progreso. Sin embargo, el propio Heidegger muestra que no hay nada más alejado de la realidad: Su pretensión no es anular la ciencia, sino reconducirla, servir de faro para (...) todas las ciencias, sin distinción entre ciencias de la naturaleza y ciencias del espíritu. El propósito heideggeriano es establecer una suerte de pre-ciencia que sirva para orientar a todas las ciencias (sean de la naturaleza o del espíritu). Este estudio pretende exponer como esa pre-ciencia sirve de guía para la ciencia y como puede convertirse en un puente que sirva para unir las dos orillas de la ciencia. ---- Relatively often Martin Heidegger's thought is presented as that of an exacerbated critic of science. This criticism is put under suspicion for his political participation in National Socialism and is accused, in many cases without any basis, of being reactionary, of being a step backwards in the line of progress. However, Heidegger himself shows that nothing is further from the truth: His intention is not to annul science, but to redirect it, to serve as a beacon for all sciences, without distinction between the sciences of nature and the sciences of the spirit. The Heideggerian purpose is to establish a kind of pre-science that serves to guide all sciences (whether of nature or of the spirit). We will seek to expose how this pre-science serves as a guide for science and how it can become a bridge that serves to unite the two shores of science. (shrink)

Em um artigo influente publicado em meados dos anos 80, Jacques Brunschwig defendeu a ideia de que o debate dialético, para Aristóteles, não resultaria em vencedores e derrotados. Sua defesa é baseada no debate dialético como sendo um trabalho comum entre questionador e respondedor (cláusula koinon ergon [cf. Tópicos VIII.11 161a20-21]) e como um tipo de teste de consistência de uma dada proposição (cláusula dia tēn thesis [cf. Tópicos VIII.4 159a20]). Apesar dos muitos méritos do artigo, penso que o argumento (...) de Brunschwig não considera adequadamente aspectos importantes do debate dialético no que concerne à performance dos debatedores, especialmente acerca dos recursos que o questionador deve usar. Ao não considerarmos esses aspectos, temos dificuldades para interpretar passagens em que Aristóteles recomenda o uso de táticas para enganar o respondedor. Meu objetivo nesse artigo será oferecer uma explicação diferente das cláusulas dia tēn thesis e koinon ergon, de modo que isso implicará uma conclusão segundo a qual o debate dialético honesto pode envolver vencedores e derrotados e manter a observância das duas cláusulas. Palavras-chave: Dialética; Aristóteles; Debate. Winners and losers in Aristotle’s dialectical debate. Abstract: In the mid-eighties Jacques Brunschwig published an influential paper of whose main claim consists in a defence of the Aristotelian conception of dialectical debate as a game without winners and losers. His claim is based on the dialectical debate as being a common work between answerer and questioner (koinon ergon clause [cf. Topics VIII.11 161a20-21]) and as a kind of test of the consistency of a given proposition (dia tēn thesis clause [cf. Topics VIII.4 159a20]). Despite its many merits, I think Brunschwig’s argument overlooks important aspects of the dialectical debate concerning the debaters’ performance, especially the resources that should be used by the questioner. By overlooking these aspects, we end up with several troubles to interpret passages in which Aristotle recommends deceptive tactics in the debate. My objective in this paper is to give a different account the dia tēn thesis and the koinon ergon clauses, which will imply a conclusion by which fair dialectical debates can still have winners and losers and observe both clauses. Key-words: Dialectics; Aristotle; Debate. Ganadores y perdedores en el debate dialéctico según Aristóteles. Resumen: En un influyente artículo publicado a mediados de los años 1980, Jacques Brunschwig defendió la idea de que el debate dialéctico, para Aristóteles, no resultaría en ganadores y perdedores. Su defensa se basa en el debate dialéctico como trabajo común entre el que pregunta y el que responde (cláusula koinon ergon [cf. Tópicos VIII.11 161a20-21]) y como una especie de prueba de la consistencia de una proposición dada (cláusula dia tēn thesis [cf. Tópicos VIII.4 159a20]). A pesar de los muchos méritos del artículo, creo que el argumento de Brunschwig no considera adecuadamente aspectos importantes del debate dialéctico con respecto a la actuación de los debatientes, especialmente con respecto a los recursos que debe utilizar el interrogador. Al no considerar estos aspectos, nos resulta difícil interpretar pasajes en los que Aristóteles recomienda el uso de tácticas para engañar al que responde. Mi objetivo en este artículo será ofrecer una explicación diferente de las cláusulas dia tēn thesis y koinon ergon, de modo que esto implique una conclusión de que el debate dialéctico honesto puede involucrar a ganadores y perdedores y mantener la observancia de las dos cláusulas. Palabras-clave: Dialéctica; Aristóteles; Debate. 1 Pesquisa desenvolvida no âmbito do Edital Universal Nº28/2018 financiada pelo CNPq sob o número 433825/2018-9. Data de registro: 01/08/2023 Data de aceite: 24/04/2024. (shrink)

Esse texto é um resultado parcial e provisório de uma pesquisa de Pós-doutorado em andamento na Scuola Normale Superiore de Pisa/Italia sobre a supervisão do filósofo Roberto Esposito. Observa-se que nessas primeiras décadas do século XXI o pensamento filosófico Italiano, por algumas das razões que tentaremos expor abaixo, tem sido objeto de um grande interesse mundial, tornando-se objeto de inúmeros seminários, livros e artigos. O texto tenta avaliar se existiria algo como uma “filosofia Italiana” para além da pertença nacional daqueles (...) que contribuíram para a sua construção. Pode-se falar em uma Italian Theory? Se a resposta a essa questão for afirmativa, quais seriam as suas especificidades? (shrink)

El objetivo del siguiente trabajo es la exposición de la posibilidad de una política a partir de la obra del filósofo alemán Martin Heidegger. Es conocida su adhesión al nacionalsocialismo cuando Hitler accede al poder en 1933. La pregunta que surge es si esta adhesión tiene que ver con el anhelo de una revolución y en que consiste ésta. La idea que aquí se desarrolla es que la existencia en cuanto tal denota lo político y es desde ahí desde donde (...) emerge la posibilidad de un cuestionarse acerca de los fundamentos de la estructura organizativa de la sociedad, posibilitando la posibilidad de un reinicio político, con la mirada puesta en el origen mismo: en la πὀλις griega. ----- The aim of the following work is to expose the possibility of a politics based on the work of the German philosopher Martin Heidegger. His adherence to National Socialism when Hitler came to power in 1933 is well known. The question that arises is whether this adherence has anything to do with the desire for revolution and what it consists of. The idea that is developed here is that existence as such denotes the political, and it is from there that the possibility of questioning the foundations of the organizational structure of society emerges, making possible the possibility of a political restart, with a view to the very origin: in the Greek πὀλις. (shrink)

Name der Zeitschrift: Kant-Studien Jahrgang: 106 Heft: 3 Seiten: 418-429.

A partir del pensamiento presentado por Martin Heidegger en Sein und Zeit, podemos elaborar una crítica a la Modernidad filosófica. A nuestro juicio, los presupuestos de esa Modernidad parten del error cartesiano de la dualidad del mundo en dos dominios: la res extensa y la res cogitans, el cuerpo y el alma. A partir de ese error, la filosofía deriva en una ciencia del ente, que no tiene en cuenta al ser, núcleo del pensar filosófico. A partir del concepto heideggeriano (...) de Dasein podemos mostrar como no hay tal dualidad y como es necesario un giro radical en la filosofía. --- As of thought presente by Martin Heidegger in Sein und Zeit, we can develop a critique of philosophical Modernity. In our view, the budgets of the Modernity starts of the Cartesian mistake of the duality of the world in two domains: res extensa and res cogitans, body and soul. From that mistake, philosophy leads to a science of being, which does not considerer the Being, core of philosophical thinking. From Heidegger's concept of Dasein we can show how there is no such duality and as a radical change is necessary in philosophy. (shrink)

Starting from J. Fabian’s critique of anthropology and its study of the ‘primitive’ Other, Fernando Esposito discusses R. Koselleck’s work as a critique of historical practice, not least the practice of periodization. While often understood as ‘merely’ a contribution to the question of temporalities, Koselleck actually aimed to develop a new way of writing and understanding history. Seen in this light, his work on historical time is really about a fundamental theoretical reorientation of the discipline. This fundamental reinvention of (...) history was the central problem Koselleck wrestled with. Based on his personal experience of the Third Reich and the Second World War, he came to the conviction that history had no meaning and no goal, and therefore undertook a historicization of historicism, i.e. a re-evaluation of the way history had been written up to his own times. Koselleck’s historicization of historicism was a decisive chronopolitical act. It was catalyzed by his intention to debunk an unhistorical understanding of history and to replace it with a self-reflective, truly historicist historicism, a metahistory reflecting upon the ‘conditions of possible histories’. (shrink)

Hispania of the 11th-15th centuries developed around the bible a unique and full culture, which was a constituent part and not just a superfluous add-on, to the general history of Europe.

The paper explains the application of a Social Innovation Based Transformative Learning (SIBTL) pedagogical approach in an undergraduate, final year business ethics course taught at an Australian university. Using social innovation as an enabling process to extend students’ cognitive, behavioural and managerial competencies in an integrated manner, the paper describes how the SIBTL approach helps ethics teachers to promote students’ ethical action.

O texto tem como objetivo apresentar a categoria de “biopolítica afirmativa” de Roberto Esposito. Para tanto, na primeira parte discute-se rapidamente o que se convencionou chamar de “a diferença italiana”. O segundo tópico do texto discute o significado de comunidade a partir do seu étimo originário munus. Na seção seguinte aborda-se o “dispositivo imunitário” onipresente em nossas sociedades. A partir dessas considerações pode-se, na última parte, discutir o problema central proposto, isto é, a biopolítica afirmativa.

Se ha reprochado a Heidegger su descuido de la cuestión del cuerpo, pero la recepción de la publicación póstuma de los Seminarios de Zollikon cambió esta visión. Desde entonces se defiende una fenomenología de la corporeidad en su pensamiento desde la diferencia entre Leib y Körper, ya planteada en Husserl. Pero más allá de este texto tardío, la problemática de la corporalidad ya estaba presente en Sein und Zeit, pues la cuestión de la mundanidad implica un cuerpo necesario que es-en-el-mundo. (...) El interés por el fenómeno corporal se ve explícitamente, por ejemplo, en la confrontación con Descartes a propósito de la extensión, entre otros hitos. ---- Heidegger has been reproached for his neglect of the question of the body, but the reception of the posthumous publication of the Zollikon Seminars changed this view. Since then, a phenomenology of corporeality has been defended in his thought based on the difference between Leib and Körper, already raised in Husserl. But beyond this late text, the problematic of corporeality was already present in Sein und Zeit, for the question of worldliness implies a necessary body that is-in-the-world. The interest in the bodily phenomenon is explicitly seen, for example, in the confrontation with Descartes on the subject of extension, among other milestones. (shrink)

Este artículo utiliza el caso de al-Andalus para discutir las diferencias entre historia y memoria, y su proyección en los debates políticos e identitarios contemporáneos. Tal discusión me permite, también, explorar diferentes formas de construcción de temporalidad ligadas a distintas maneras de gestión del pasado.

O objetivo deste breve texto é o de mostrar como de Aristóteles a Agostinho houve uma revalorização do termo tapeinos, um conceito de menor importância no âmbito da ética aristotélica indicando aquele que se rebaixa ou se diminui ante outra pessoa. Faremos um breve excurso pelo uso desse termo por um autor pagão, Epicteto, e por dois autores cristãos, Atanásio de Alexandria e Basílio de Cesaréia, antes de chegarmos até o seu uso em Agostinho de Hipona, pensador no qual o (...) conceito já adquiriu o valor positivo de humildade, uma virtude (areté) concebida como essencial, pois assinala uma característica do próprio Cristo e, por conseguinte, fundamental para o Cristianismo. Palavras-chave: Tapeinos; Aristóteles; Basílio; Agostinho. Some remarks on the Christian resignification of tapeinos Abstract: This text aims to show how from Aristotle to Augustine of Hippo, there was a revalorization of the term tapeinos, a concept of minor importance inside the Aristotelian Ethics, which could be translated as signalizing the person who stoops to someone else. We will do a brief excursus considering the use of this term in one Pagan author, Epictetus, and in two Christian ones, Athanasius of Alexandria and Basil of Caesarea, before we arrive at Augustine of Hippo, a thinker in which the concept has already acquired the positive value of humility, a virtue (arete) thought as essential, because typical of Christ himself and consequently of Christianity. Key-words: Tapeinos; Aristotle; Basil; Augustine. Quelques notes sur la resignification chrétienne de tapeinos Resumé: Le but de ce bref texte est de montrer comment d’Aristote jusqu’Augustin, il y a eu une réévaluation du terme tapeinos, qui était un concept d’une importance mineure dans le domaine de l’éthique aristotélicienne qu’on peut traduire comme indiquant quelqu’un qui s’abaisse ou se diminue devant une autre personne. Nous allons faire un bref excurs à travers l’utilisation de ce terme par un auteur païen, Épictète, et par deux auteurs chrétiens, Athanase d’Alexandrie et Basile de Césarée, avant d’arriver à son utilisation chez Augustin d’Hippone, un philosophe chez qui le concept de tapeinos a déjà acquis la valeur positive de l’humilité, une vertu (arete) conçue comme essentielle, car elle souligne une caractéristique du Christ lui-même et, par conséquent, du christianisme. Mots-clés: Tapeinos; Aristote; Basile; Augustin. Data de registro: 02/08/2023 Data de aceite: 22/11/2023. (shrink)

El descubrimiento estético del ser vivo del Espacio, el Lugar y el Cuerpo, que se tensionan por contraste con el Vacío, el Abismo y el Caos, según las flexibles y múltiples declinaciones del Devenir, el Tiempo y el Límite, figura entre los más recientes y creativos hallazgos del Pensamiento de la Diferencia actual, pues se conecta esencialmente con el ser del Lenguaje tanto plástico como teórico y práctico, atravesando los universos del Arte y las Tecnologías más inteligentes. Ello afecta, además, (...) esencialmente a campos tales como la ontología, la arquitectura, la ecología, la estética y la historia, alcanzando críticamente a cuestionar algunos de los supuestos ya impositivos ya acostumbrados de la racionalidad positivista, que van desde la Física a la Política, impidiendo el acontecer de otras posibilidades y paradigmas, que claman por aflorar en nuestros mundos, pugnando por poder aparecer. Que el Espacio vivo no es un No-Ser, apela desde la obra de Heidegger y Chillida, por ejemplo, a un Arte y Lenguaje fascinantes, que dejan ver de otro modo las relaciones intensivas de los enlaces abiertos que no engloban por extensión sino por sincronía, así como ponen de manifiesto potencias incalculables de la Ausencia que no se da como presente pero sí es perceptible de modo actual y virtual… Asuntos que ya exploraba la Tragedia Ática y su puesta en escena del límite de la muerte como alteridad radical, y son lanzados por el Pensamiento-Arte de la Diferencia de los siglos XX y XXI, yendo a veces desde las raíces de nuestro Inicio hacia los futuros desconocidos que abren y transitan los autores/as de este libro maravilloso. Para ello su texto coral opera trazando viajes por el espacio-tiempo estético a descubrir. Muchos de tales autores/as son doctos conocedores que nos traducen, transmiten y comparten, tanto su saber, como la pasión singular de su explorar y su experiencia, moviéndose por entre constelaciones complejas emergentes. Actúan a través de otros lenguajes y ponen en obra otros mundos posibles que atraviesan distancias llegando hasta nosotros. Este libro nace en el Tajo de Ronda-Málaga mirando al cielo y al abismo de instantes eternos reunidos a la vez, por el pensar-poetizar de espacios y lenguajes abiertos para quienes se atrevan a asumir el riesgo de crear. ---- The aesthetic discovery of the living being of Space, Place and Body, which are tensioned by contrast with Emptiness, Abyss and Chaos, according to the flexible and multiple declinations of Becoming, Time and Limit, is among the most recent and creative findings of the current Thinking of Difference, as it essentially connects with the being of Language both plastic and theoretical and practical, crossing the universes of Art and the most intelligent Technologies. This also essentially affects fields such as ontology, architecture, ecology, aesthetics and history, critically questioning some of the already imposed assumptions of positivist rationality, ranging from Physics to Politics, preventing the emergence of other possibilities and paradigms, which cry out to emerge in our worlds, struggling to be able to appear. That the living Space is not a Non-Being, appeals from the work of Heidegger and Chillida, for example, to a fascinating Art and Language, which allow us to see in another way the intensive relations of the open links that do not encompass by extension but by synchrony, as well as revealing incalculable powers of the Absence that is not given as present but is perceptible in a current and virtual way... Issues that were already explored by the Attic Tragedy and its staging of the limit of death as radical alterity, and are launched by the Thought-Art of Difference of the 20th and 21st centuries, sometimes going from the roots of our Beginning towards the unknown futures that the authors of this marvellous book open and pass through. To this end, their choral text operates by tracing journeys through the aesthetic space-time to be discovered. Many of these authors are learned connoisseurs who translate, transmit and share with us their knowledge, as well as the singular passion of their exploration and experience, moving through complex emerging constellations. They act through other languages and create other possible worlds that cross distances and reach us. This book is born in the Tajo de Ronda-Malaga looking at the sky and the abyss of eternal instants gathered at the same time, by the thinking-poeticising of spaces and languages open to those who dare to take the risk of creating. (shrink)

La conferencia de Martin Heidegger Der Begriff der Zeit (1924) es uno de los textos clave para entender la génesis de Sein und Zeit (1927), considerada una de las obras más importantes no sólo del autor sino de toda la filosofía del siglo XX. En dicha conferencia se expone la analítica existencial, reflejada mediante el concepto de Dasein, que luego constituirá la base de la ontología fundamental en la que se cimenta todo el texto de 1927. Dicha ontología tiene como (...) uno de sus hitos la temporalidad de la existencia. Nuestra labor en el presente estudio consistirá en mostrar cómo también dicha concepción del tiempo supone una ruptura del pensar filosófico de Heidegger con la teología. ---- Martin Heidegger’s conference Der Begriff der Zeit (1924) is one of the key texts to understand the genesis of Sein und Zeit (1927), considered one of the most important works not only of the author but also of the philosophy of the 20th century. In this conference, the existential analysis is exposed, reflected through Dasein's concept, which will then constitute the basis of the fundamental ontology on which the whole 1927 text is based. This ontology has as one of its pillars the temporality of existence. Our work in the present study will consist of showing how also this conception of time supposes a rupture of the philosophical thought of Heidegger with theology. (shrink)

A partir de la lectura de las obras de Martin Heidegger de los años 30 podemos suponer como el concepto de "yo" que hay en sus obras de los años veinte, se torna en el concepto de "nosotros". Lo hace bajo la forma de Volk (pueblo). Este trabajo pretende desgranar qué caracteres fundamentales tienes dicho concepto y cuáles es el sentido que albergan en el caso de lo alemán, esto es, qué características tiene fundamentalmente el pueblo en y desde Heidegger. (...) ---- From a reading of Martin Heidegger's works of the 1930s we can surmise how the concept of "I" in his works of the 1920s becomes the concept of "we". It does so in the form of Volk (people). This paper aims to unravel the fundamental characteristics of this concept and the meaning they have in the case of the German, that is, what are the fundamental characteristics of the people in and since Heidegger. (shrink)

Las siguientes reflexiones tratan de incidir en el rechazo al modelo laboral propugnado desde el inicio de los tiempos. El hecho de que el ser humano tenga que ganarse el pan con el sudor de su frente no va acorde a la modernidad, donde el ocio ha de convertirse en el estilo de vida razonable en las sociedades contemporáneas. A partir de la figura del currelante se pretende desligar al ser humano del afecto por el trabajo, como ejemplo de aquel (...) que no desea trabajar pero no le queda más remedio. --- The following reflections are intended to emphasise the rejection of the labour model that has been advocated since the dawn of time. The fact that human beings have to earn their bread by the sweat of their brow is not in keeping with modernity, where leisure has to become the reasonable lifestyle in contemporary societies. The figure of the worker is used as an example of a person who does not want to work but has no other choice. (shrink)

Presentación de un volumen colectivo que en el fondo es un camino circular, es un alrededor “desde” un curso que se llama Arte, Espacio “y” Lenguaje, y que va “hacia” un libro que se titula Arte – Espacio – Lenguaje. ¿Dónde queda esa “y”? Esa “y” es griega, pero lo griego sin estar visible, siempre está presente, porque constituye el “desde” más originario, pues la tradición viene de Grecia, de la búsqueda de un sophós ausente, y se catapulta “hacia” una (...) ontología futura, que por ser la primera en rango no puede sino estar siempre por venir. Asi ser es sido (desde) y devenir (hacia) y eso constituye el camino, aunque no se pare de dar vueltas a lo mismo siempre, porque el presente volumen en el fondo incide sobre lo mismo, va de Lenguaje, Espacio y Arte, pero también de técnica, de sentido, de silencio, de vacío. Porque en el fondo es un ir a lo mismo de lo mismo. ---- Presentation of a collective volume which is basically a circular path, it is a journey ‘from’ a course called Art, Space ‘and’ Language, and which goes ‘towards’ a book entitled Art - Space - Language. Where is this ‘and’? That ‘and’ is Greek, but the Greek, without being visible, is always present, because it constitutes the most original ‘from’, because the tradition comes from Greece, from the search for an absent sophós, and is catapulted ‘towards’ a future ontology, which, being the first in rank, cannot but be always to come. Thus being is being (from) and becoming (towards) and this constitutes the path, although it does not stop going round and round the same thing all the time, because the present volume is basically about the same thing, about Language, Space and Art, but also about technique, about meaning, about silence, about emptiness. Because in the end, it is a journey to the same of the same. (shrink)

In 1967, Paul Celan, a poet and Holocaust survivor, took part in a reading in Freiburg. There, he personally met the philosopher Martin Heidegger, who was Rector of the University of Freiburg promoted by the politics of National Socialism. Much has been said about the meeting between the two and the friendship and admiration that arose after the poet’s visit to the philosopher’s hut in the Black Forest. The most eloquent as well as the most enigmatic testimony is Celan’s poem (...) Todtnauberg, in which he expects to hear “a coming word” from the philosopher’s lips. We can speculate that, perhaps, this word was “forgiveness.” But Heidegger never apologized. After several encounters over the next three years, Celan eventually threw himself into the Seine. This chapter speculates whether it is possible that it was never hearing the word “forgiveness” for the crimes of Nazism that drove him to suicide. To reconstruct this suicide hypothesis, the chapter leans towards the existing biographical documentation on the author, both studies by specialists and Celan’s own epistolary exchange. It will also turn directly to his poetic work, especially his late work (in which I believe the encounter with Heidegger is important), where he expresses the absurdity of any attempt at communication, confronting existential anguish itself, perhaps that which led him to the abyss because he could not find the word “forgiveness” in the language of extermination, an otherwise impossible encounter. (shrink)

Nuestro propósito es dilucidar la posibilidad de un planteamiento de lo político en el pensamiento de Heidegger. Es sabido que éste estuvo vinculado biográficamente al nazismo, pero creemos que en su filosofía hay conexiones con lo político más allá de la adhesión a la política del NSDAP. Es por eso que hemos de rastrear la posibilidad de una ontología de lo político, que exponga la preocupación por la vida en colectividad, y es en Heidegger donde encontramos una serie de pautas (...) a partir de las que desarrollar esa ontología, no desde la óptica de una filosofía política o una politología, sino desde el pensamiento acerca de los otros, de los demás con los que compartimos mundo, de la mera convivencia del uno con el otro. Siguiendo esto, usando las herramientas legadas por Heidegger, desmontaremos la política contemporánea, que creemos que no ha comprendido el sentido ontológico de lo político mismo, e iniciaremos el desarrollo de una ontología de lo político que nos permita elucubrar la construcción fáctica de una nueva política dentro de un nuevo marco ontológico existencial. ---- Our purpose is to elucidate the possibility of a political approach in Heidegger's thinking. It is known that he was biographically linked to Nazism, but we believe that in his philosophy there are connections with the political beyond adherence to NSDAP policy. That is why we have to trace the possibility of an ontology of the political, which exposes the concern for life in collectivity, and it is in Heidegger where we find a series of guidelines from which to develop that ontology, not from the perspective of a political philosophy or a politology, but from the thought about others, about the others with whom we share the world, about the mere coexistence of one with the other. Following this, using the tools bequeathed by Heidegger, we will dismantle contemporary politics, which we believe has not understood the ontological sense of the political itself, and we will initiate the development of an ontology of the political that allows us to elucidate the factual construction of a new policy within a new existential ontological framework. (shrink)

Se trata aquí de hablar de patologías, de sintomática, de un «afuera» de lo normativo. Se trata de lo extraño, del trastorno, de lo afectivo. Se trata aquí del rasgo manifiesto de lo externo cuando penetra en un presunto cosmos cerrado que, sin embargo, tiene infinidad de fugas. Se trata del decir de todo ello. Se trata del silencio acerca de eso mismo, a veces forzado. Porque se trata de la imposibilidad de expresarse, de decir, no del autor que aquí (...) trata de poner en palabras aquello mismo que está cuestionando, sino que lo áfono adviene cuando se trata de establecer en un diálogo con el otro (o los otros) algo acerca del temple anímico que, en un determinado momento, incluso con la ocasión de dicho diálogo mismo, afecta al «hablante». Cuando adviene el silencio, cuando la palabra no se materializa, sin embargo, no significa que no se diga nada, sino que tal callar ya apunta hacia algo, tal vez, no explícito, pero que, no obstante, late sintomáticamente como sentido último del malestar que provoca lo extraño al irrumpir en lo preceptivo. ---- It is a question here of speaking of pathologies, of symptomatology, of an "outside" of the normative. It is about the strange, the disorder, the affective. It is about the manifest trait of the external when it penetrates a supposedly closed cosmos which, nevertheless, has an infinite number of leaks. It is about the telling of it all. It is about the silence about it, sometimes forced. Because it is about the impossibility of expressing oneself, of saying, not of the author who here tries to put into words the very thing he is questioning, but the aphotic comes when one tries to establish in a dialogue with the other (or the others) something about the mental temper that, at a certain moment, even on the occasion of this dialogue itself, affects the "speaker". When silence occurs, when the word does not materialise, it does not mean, however, that nothing is said, but that this silence already points to something, perhaps not explicit, but which nevertheless beats symptomatically as the ultimate meaning of the discomfort caused by the stranger breaking into the prescriptive. (shrink)

Los primeros compases del estado de alarma producido por la pandemia de COVID-19 en nuestro país ha supuesto una situación de confinamiento obligatorio. Este confinamiento ha mostrado el aburrimiento global que surge cuando la cotidianidad se ve alterada y pone a los sujetos enfrente de sí mismos. A partir de este síntoma proponemos una vuelta a los análisis heideggerianos del aburrimiento y la cotidianidad. --- The first stages of the state of alarm produced by the COVID-19 pandemic in our country (...) have meant a situation of obligatory confinement. This confinement has shown the global boredom that arises when everyday life is altered and places the subjects in front of themselves. Based on this symptom, we propose a return to the Heideggerian analysis of boredom and everyday life. (shrink)

A Meßkirch llegan los peregrinos. Forma parte del periplo de quien se encamina a este santuario de la filosofía, casi un ritual anual desaparecido el misterio de la primera vez, el transbordo entre diversos medios de locomoción y la incertidumbre ante los retrasos y la posibilidad de perder alguna de las conexiones, lo que implica quedarse en tierra de nadie, en un no man's land en medio de la Schwartzwald. Heidegger nace bajo el cielo de Meßkirch y bajo el cielo (...) de Meßkirch es enterrado. Su tumba, en el cementerio local, la preside una estrella, no la usual cruz: «Dirigirse hacia una estrella, sólo eso...». Hacia el cielo estrellado y desde la tierra de hierro se encaminan los pasos de los mortales buscando la inmortalidad de los divinos. Esa contra-oscilación, que es también ese camino que se recorre, constituye la cuaternidad (Geviert). ---- Pilgrims arrive at Meßkirch. The mystery of the first time, the transfer between different means of transport and the uncertainty of delays and the possibility of missing one of the connections, which means staying in no man's land in the middle of the Schwartzwald, is part of the journey of those who make their way to this sanctuary of philosophy, almost an annual ritual. Heidegger was born under the Meßkirch sky and buried under the Meßkirch sky. His grave in the local cemetery is presided over by a star, not the usual cross: ‘To turn towards a star, that's all...’. Towards the starry sky and from the iron earth the steps of mortals are directed in search of the immortality of the divine. This counter-oscillation, which is also the path that is travelled, constitutes the quaternity (Geviert). (shrink)

Este artículo reconstruye la definición de “forma” ofrecida en La estructura del comportamiento. Luego se evalúan dos interpretaciones posibles: una realista y otra denominada “idealista”. Se sostiene que la primera no logra explicar la originalidad de los distintos tipos de formas y, en consecuencia, tampoco su carácter noemático (ser para una conciencia), mientras que la segunda resulta incompatible con el carácter descriptivo (no antropomórfico) de las Gestalten y conduce a una concepción de la naturaleza que resulta problemática respecto de la (...) posición merleau-pontyana. Se propone una tercera interpretación: el concepto de “dialéctica”, tal como es utilizado por Merleau-Ponty para definir los órdenes físico, vital y humano, justifica una ampliación de los conceptos de “naturaleza” y de “conciencia” que permite conjugar el carácter descriptivo y noemático. Con base en ello, se concluye que las formas pueden ser identificadas con el proceso de fenomenalización de la naturaleza. (shrink)

Este trabajo intenta rastrear en primera instancia ciertos paralelismos entre el autoconocimiento del alma en Plotino (sobre todo en las Enéadas, V, 3 y V, 5) y en Agustín de Hipona (especialmente en el De Trinitate, X). Se señalan las coincidencias entre los textos, no sólo en cuanto al contenido, sino también en cuanto al léxico, y se realiza una valoración al respecto. Se procura definir, por último, si Agustín concibe el modo de conocimiento que el alma tiene de sí (...) siguiendo de modo estricto a Plotino, o si, en cambio, fue capaz de sustraerse al menos parcialmente a la influencia del neoplatónico en sus conjeturas, centrándonos –para obtener esta conclusión– en la naturaleza de la apertura hacia la divinidad que se atribuye al alma por su autoconocimiento, según cada autor. (shrink)

Tenemos el agrado de acercar a nuestros lectores el diálogo mantenido con Pablo Muchnik, en el que hemos conversado sobre cuestiones relativas a la filosofía kantiana, pero también al desarrollo de la investigación kantiana en general y en español en particular.

O presente artigo argumenta em duas direções. De um lado, sustenta que a teoria da justiça como equidade, de John Rawls, e em particular o princípio da diferença, antes de representar uma concepção igualitária da justiça, cumpre um objetivo inverso: o de dissociar a justiça social das exigências da igualdade econômica. A desigualdade econômica, na justiça como equidade, surge como um tipo de bem, desde que possa melhorar a posição de todos e em particular a dos menos favorecidos. Para sustentar (...) esta tese, Rawls apela às ideias de pluralismo social e de convergência dos padrões de vida, no âmbito do que chama de uma sociedade bem-ordenada. De outro lado, o artigo sustenta que a teoria pode ser melhor entendida quando desvinculada da adesão a modelos institucionais e de regulação econômica historicamente situados. Uma distinção apropriada entre este sentido ético, dado pelo modo de fundamentação filosófico da teoria, e seus possíveis desdobramentos institucionais, é o melhor caminho para uma teoria que se propõe a servir como ponto de encontro entre as múltiplas visões do bem que competem em nossa tradição democrática. Palavras-chave: Rawls. Modelos econômicos. Princípio da diferença. (shrink)

This piece, included in the drift special issue of continent. , was created as one step in a thread of inquiry. While each of the contributions to drift stand on their own, the project was an attempt to follow a line of theoretical inquiry as it passed through time and the postal service(s) from October 2012 until May 2013. This issue hosts two threads: between space & place and between intention & attention . The editors recommend that to experience the (...) drifiting thought that attention be paid to the contributions as they entered into conversation one after another. This particular piece is from the BETWEEN INTENTION & ATTENTION thread: Jeremy Fernando, Sitting in the Dock of the bay, watching... * R.H. Jackson, Reading Eyes * Gina Rae Foster, Nyctoleptic Nomadism: The Drift/Swerve of Knowing * Bronwyn Lay, Driftwood * Patricia Reed, Sentences on Drifitng * David Prater, drift: a way * * * * "… to sleep perchance to dream " 1 To dream: to be not quite asleep, yet not particularly awake. Or, rather: to be awake but not quite know it. For, it is only when we dream, when we are dreaming, that we know that we are not in that final sleep. But we can only know that we are dreaming, that we have dreamt, when we are awake, when we have awoken; after it is too late. When all we know is that the sleep beyond finitude, the sleep that is the step beyond, is not yet upon us, is only to come. To die to sleep … To dream: a sleep that refuses sleep. Perchance to dream: to drift—between sleep and sleep. Aye there's the rub For, can we even know if we have been sleeping? Or, if death has claimed us?—even if a little death. α Ω α Ω α Ω To drift: but from, to, what? For, to drift implies a certain direction that one was headed from, heading to, headed for; without these indications, markers, points in relation with each other, one would just be moving. Can one know—intend—one's drift? Certainly a stunt driver would say so. But even as (s)he is starting her slide, all that (s)he can know is that she is setting the car, herself, the car with herself in it, in motion: after which the drift itself takes over. After which, all (s)he can do is attend to it. At the point of the drift: both (s)he and the car are drifting—here, one might not even be able to separate the movement from those involved in it. Without either of them, there would not be a drift; there is no drifting without the drifter. Both the drifter and the drifting are in a relationality; in which, all that they can know is that they are in relation with each other. Hence, the drift itself is a relationality. A non-essence. But, it is not as if we cannot speak of it. Perhaps though: we can only speak of it as if we can speak of it. Always already an imaginary gesture; where what is being imagined is the relationality between the drift and the ones drifting. Thus, we have a situation where the drifter and drifting are in a relationality; where relationality itself is what is being imagined. Perhaps then, what are we drifting from, to? , is a moot question. As is, what is drifting? Perhaps then, all we can say is drift? To speak of drift is an attempt to speak of the unspeakable. Not that what is speakable and what is unspeakable are antonyms: if that were so, speaking the unspeakable would make no sense, be a contradiction. But that in every act of speaking, something unspeakable is potentially said: something that opens, ruptures, wounds even. And not just that—at the point where it punctures, speaking itself moves out of the way for the unspeakable; speaking itself disappears. "… the whole art is to know how to disappear before dying, and instead of dying. " 2 To disappear; or, to drift out of sight. Where the words themselves slip away. After all: "in the Beginning was the Word. It was only afterwards that Silence came." Perhaps the wish, the hope, is that "the end itself has disappeared …" (Baudrillard, 70) Remaining hidden from us. Perhaps only glimpsed when we dream. Secret. α Ω α Ω α Ω " Bury all your secrets in my skin " (Corey Taylor) Which is the problem: words cling. And they remain. Perhaps not ontologically; but they certainly remain to haunt us. And here, we should not forget Lucretius' lesson that communication occurs in the skin between the parties in communion with each other. Which is not to say that the encounter is determined by atoms—and more precisely atoms that move in straight lines until they collide with each other—that communication is pre-determined. For, one must not forget that will is found, discovered, enacted even, at the moment the atoms swerve. Clinamen . Drift. But even in their movement—drifting—they trace themselves into the skin between; a tangential touching. Perhaps only briefly. But even then, enough … "… there's always texture that betrays the place." (May Ee Wong) Here though, one must not forget that betrayal cannot happen in the absence of love. In fact, betrayal is the very excess of love: where one loves the other so much that one can no longer bear to see the other drift from what (s)he could have been. Whether that idealised other exists or is only in one's head is another question altogether. Perhaps, a fetishised other: keeping in mind that "fetishes are hinged around simulation." After all, "when one is supposed to show up as an oil rig diver no one is expecting actual crude oil" (Amanda Sordes); in fact, actualisation is the perfect way to destroy the fantasy. Perhaps then, the only way to maintain love for another is to maintain a proper distance, as it were, from love: allow the love to constantly alter, change. And here, one must not forget that if love is a relationality between one and another who remains wholly other (otherwise just a mere manifestation of the self), love is a relationality that knows nothing except for the fact that it is in a relation. For, to love one has to attend to—without subsuming another, some other, under oneself. Which means that to love, one has to be willing to risk, to open oneself, to allow oneself to be wounded, torn apart. In new ways, ways that we have yet to understand, come across, ways we do not yet have a name for. Thus, this movement in love is one that occurs in utter blindness; to not only the other, but to what love is. This is love as pure drifting. Perhaps always searching for love itself, without ever knowing what it is that it is looking for. Love: only at the very moment when the word love itself disappears. Perhaps all we can do is sit, and attend: watching the tides flowing away—as if they were having their "last swim of the summer." (Hendrik Speck) Like a butterfly. α Ω α Ω α Ω Isn't it quite amazing how the appearance of a butterfly can inject a stutter or pause into any conversation? Words and words pour out of the animals in assembly, before they are all of a sudden arrested by the passing flight. Heads turn to trace a lilting poetics, attempting to close the distance with this seemingly awkward beauty. There are no straight lines here, only a relative arrival and departure to bracket a brilliant and bewildering trajectory, surging and lurching in a vibrating and nomadic line avant la lettre. (Sean Smith, 'I Seek You: Countdown to Stereoscopic Tear') Before the letter. Before the possibility of naming. Before being sayable. Quite possibly also before language. And yet, a "surging and lurching," a movement with an effect—"vibrating and nomadic"—tracing itself before there is even anything to trace. Leaving something, even if that thing remains unknowable, for us to attend to. Drifting into us. I had some dreams they were clouds in my coffee, clouds in my coffee..." (Carly Simon) NOTES William Shakespeare, Hamlet , Act 3 Scene 1. Jean Baudrillard, Why hasn't everything already disappeared? , 25.  . (shrink)

The processing of sequences of (English) sentences is analyzedcompositionally through transitions that merge sentences, rather thandecomposing them. Transitions that are in a precise senseinertial are related to disjunctive and non-deterministic approaches toambiguity. Modal interpretations are investigated, inducing variousequivalences on sequences.

"Each nation can do well, as in the life of individuals, only if things go equally well in all of her neighboring nations; the life of sciences is similar to that of states whose interest demands that everything be in order within individual states as properly as their relations be in good order among themselves. Understanding this correctly, the most important carriers of mathematical thoughts have always shown great interest in the law and order in neighboring sciences and, above all (...) for the benefit of mathematics, have cultivated the relations to the neighboring sciences, in particular to physics and epistemology. The essence of these relations and the ground of their fertility will be made most distinct, I believe, if I sketch to you that general method of inquiry which appears to grow more and more significant in modern mathematics; the axiomatic method, I mean." (David Hilbert, 1917). (shrink)

Anankastic conditionals are analyzed in terms of events conceived as sequences of snapshots – roughly, comics. Quantification is applied not to worlds (sets of which are customarily identified with propositions) but to strings that record observations of actions. The account generalizes to other types of conditionals, sidestepping certain well-known problems that beset possible worlds treatments, such as logical omniscience and irrelevance. A refinement for anankastic conditionals is considered, incorporating action relations.

In this essay we explain some of the problems of the Venezuelan criminal justice sub-system and, in general, the criminal law enforcement. That is to say, that which is expressed in the persecutory actions of the investigating authorities and the criminal courts, after having established in Venezuela a Carl Schmitt concept of Dual State with the purpose of eliminating “bourgeois” democracy and implanting the model of so-called Socialism of the XXI Century. In this sense, it is a question of identifying (...) the flagrant persecution and violation of human rights of those who do not have the capacity to resist the attacks emanating from the State in the abusive use of coercion and legal violence. With the Dual State want to impose an utopia by force, which leads to dystopia, due to the division and polarization of society with the dichotomous politics of friend-enemy, In a process of etiquette and "demonization" of the enemy. (shrink)

Morality is a normative system of guidance that figures into practical reason by telling people what to do in various situations. The problem, however, is that morality has inherent gaps that often render it inefficacious. First, it may be indeterminate due to the high level of generality in which its principles are formulated. Second, moral terms such as ‘good’ and ‘right’ may be so vague that they fail to specify the requisite behavior. And third, its subjective aspect, which is a (...) product of personal experience, generates moral disagreement and thereby creates coordination problems that frustrate society’s collective moral aims. The objective of this article is to advance the thesis that morality must sometimes depend on law as a supplementary source of practical reason, a dependence which can be explained in terms of three essential features of law: its institutional character, its claim to authority, and its status as a second-order exclusionary reason for action. It shall then be explained how these three features enable law to make difficult decisions on behalf of individuals, define objective standards of conduct, and solve coordination problems, respectively, and in doing so, manage to fill in the gaps of morality mentioned above. Hence, it will be argued that law is also a normative system that helps people achieve their moral aims, notwithstanding the fact that it guides human behavior through a different logic and mode of operation from those of morality. (shrink)