En el presente escrito plantearé cómo la posibilidad de un escenario de posconflicto en Colombia se puede construir a través de una redefinición de lo político desde un planteamiento de lo común como un modo de política inclusiva que permita construir la relación nosotros/ellos en torno a intereses o valores de los individuos que conforman un grupo con afinidades, intereses disímiles y pasiones antagónicas que pueden ser resueltas en un campo agonístico. Dicho planteamiento lo abordaré en cuatro momentos. El primero, (...) expone el concepto de comunidad de Schmitt. El segundo, deconstruye el concepto schmittiano de lo político. El tercer momento presenta la concepción de lo común como el resultado de las relaciones de multiversos políticos. Finalmente, se reflexiona sobre la construcción de un escenario de posconflicto en Colombia, concebido como la relación de multiversos políticos. Palabras clave: político, conficto, agonístico, multicultural, común. (shrink)

Este escrito presenta un acercamiento a la concepción de la filosofía como terapia en Nietzsche a partir de tres momentos. En el primer momento, se establece un marco de referencia para contextualizar el interés de Nietzsche por Epicuro y justificar la posibilidad de la filosofía como terapia, desde su concepción sobre la historiografía. En el segundo momento, se propone una relación entre la terapia y los juicios mediante la interpretación que hace Nietzsche sobre la filosofía de Epicuro como dos modos (...) de consuelo. En el último momento, se presentan ciertas correspondencias entre Nietzsche y Epicuro acerca del temor a la muerte, a través del refinado heroísmo. La finalidad de estos tres momentos es considerar la posibilidad de interpretar la concepción de la filosofía de Nietzsche como una terapia que consiste en una anulación y revaloración de los juicios asumidos como verdades únicas que traen perturbación y sufrimiento. (shrink)

Koselleck en su escrito Futuro Pasado, considera que la historia conceptual permite la comprensión del pensamiento socio-político ya que los conceptos son las herramientas con las que los actores de un momento histórico articularon sus estructuras socio-políticas, y proyectaron diversas expectativas sobre su futuro. Por otra parte, la implementación de la historia conceptual en el estudio del pensamiento socio-político latinoamericano, ofrece a la historia social y a la filosofía política una nueva mirada sobre la consolidación, el cambio o desaparición de (...) las sociedades, sus instituciones y sus conceptos políticos fundamentales. Ahora bien, en este escrito presento una aproximación sobre la libertad y su importancia como concepto fundamental del pensamiento socio-político, en el periodo de la Regeneración, en tres momentos. Primero, describo los lineamientos generales de la historia conceptual. Segundo, expongo la influencia de la historia conceptual en el estudio del pensamiento socio-político latinoamericano. Finalmente, establezco las posibilidades del análisis del concepto libertad durante el periodo de la Regeneración. (shrink)

El presente trabajo analiza el libro Santa María del Circo (1998) de David Toscana para establecer la relación entre el espacio y la inversión o indecibilidad de papeles, jerarquías y roles sexuales. Santa María del Circo puede considerarse un entre-lugar de acuerdo con Olalla Castro o un intersticio o un lugar liminal en consonancia con Homi K. Bhabha. Este no-espacio se convierte en un territorio donde se transgrede lo que Roland Barthes llamó sentido común y permite la expansión de los (...) bordes de la cultura. Identificaremos las estrategias de inversión, banalización y trivialización que rompen con los bordes de la cultura o el sentido común, pues lo que ajusta y especifica las conductas sociales se trastoca al grado de invertirse o entrar en contradicción para generar una sociedad dinámica que expande los bordes y acepta nuevas visiones del mundo. (shrink)

Consideramos que uno de los principios basales de las democracias representativas, es el que determina “Una persona, un voto”, debe ser reformulado, debido a que mediante el mismo hemos edificado un sistema socio-político, que estableció, precisamente lo contrario, tanto en términos teóricos como prácticos, de lo que se ufana como definición y que por ende se propuso como finalidad. La frase fetiche que pretendemos erradicar, podríamos circunscribirla en una falacia de “finalidad”, es decir plantea un estado de situación potencial, ideal, (...) de posibilidad hacia; de ninguna manera, puede ser considerado un principio respetable, legítimo o hasta formalmente correcto. El planteo que trazamos parte de la realidad de que todos, no sólo somos, sino que significamos, o poseemos un valor distinto para ese estado que nos promete aquello imposible, incumplible y utópico. La variable determinante es la presencia que el estado ha tenido o no, en el desarrollo de las vidas de los ciudadanos aptos para votar. Utilizaremos el límite de la consideración de pobreza, de acuerdo a las estipulaciones de organismos internacionales, que será el báculo para sostener porque el concepto de compensación se torna central, sí es que pretendemos una democracia que se precie de ser representativa de la voluntad del pueblo. Dentro del contexto o insertos en lo que se da en llamar “filosofía latinoamericana”, que sostiene como uno de sus principios la opción del pobre, creemos que el voto de estos tiene un valor diferente, de cinco, a diferencia de los que no están en tal situación. (shrink)

_Dialectic and Dialogue_ seeks to define the method and the aims of Plato's dialectic in both the "inconclusive" dialogues and the dialogues that describe and practice a method of hypothesis. Departing from most treatments of Plato, Gonzalez argues that the philosophical knowledge at which dialectic aims is nonpropositional, practical, and reflexive. The result is a reassessment of how Plato understood the nature of philosophy.

Se discuten los modos de relación entre obra artística, experiencia estética y cultura, para adquirir una comprensión de la relación entre los repertorios del desnudo y la cultura heterosexual. Se ensaya un pensamiento estético y político a partir de algunas obras de Ana Mendieta. En una primera parte, se piensa la relación entre la representación de la mujer, la experiencia erótica compartida y la violencia heterosexual. A continuación, se hace un recorrido por la historia del arte para caracterizar la estética (...) del Gran Repertorio del Desnudo vigente durante 2500 años (invariable hasta el mayo del 68) y que sufre una profunda transformación evidente en obras como Glass on body imprints y en Facial cosmetic variations (1972), momento en que hay un cambio estético modal desde lo repertorial-necesario hacia lo disposicional-posible con respecto al cuerpo mujer. En una segunda parte se ensayará un pensamiento estético categorial a partir de la serie Siluetas (1973-1980) donde se pensarán cuestiones políticamente relevantes como la adscripción del cuerpo de la mujer a la naturaleza, el intento de recuperar el aura de la voracidad del capitalismo o el intento de un retorno poético al origen como ensayo artístico para la orientación ética de la humanidad. (shrink)

In a critique of Heidegger that respects his path of thinking, Francisco Gonzalez looks at the ways in which Heidegger engaged with Plato’s thought over the course of his career and concludes that, owing to intrinsic requirements of Heidegger’s own philosophy, he missed an opportunity to conduct a real dialogue with Plato that would have been philosophically fruitful for us all. Examining in detail early texts of Heidegger’s reading of Plato that have only recently come to light, Gonzalez, in (...) parts 1 and 2, shows there to be certain affinities between Heidegger’s and Plato’s thought that were obscured in his 1942 essay “Plato’s Doctrine of Truth,” on which scholars have exclusively relied in interpreting what Heidegger had to say about Plato. This more nuanced reading, in turn, helps Gonzalez provide in part 3 an account of Heidegger’s later writings that highlights the ways in which Heidegger, in repudiating the kind of metaphysics he associated with Plato, took a direction away from dialectic and dialogue that left him unable to pursue those affinities that could have enriched Heidegger’s own philosophy as well as Plato’s. “A genuine dialogue with Plato,” Gonzalez argues, “would have forced [Heidegger] to go in certain directions where he did not want to go and could not go without his own thinking undergoing a radical transformation.”. (shrink)

El fracaso político de la Revolución francesa deja un regusto amargo de que el problema del ser humano se encuentra en la Modernidad y, concretamente, en la escisión radical que abre la conciencia. Los ideales del Bien y la Verdad son señaladas como formas muertas, carentes de potencia erótica, inservibles para movilizar al ser y, por tanto, anacrónicos para una época que quiere despertar bajo el signo de la Belleza. Un joven Schelling escribe bajo este sol naciente una obra en (...) la que el arte aparece como una praxis capaz de suturar aquella herida que abre la conciencia. La imaginación y la síntesis poética son elementos ineludibles en el transitar por una vida humana que busca su plenitud en el retorno a la unidad originaria con lo Absoluto. El gesto del genio artístico será el privilegiado para este tránsito al origen. (shrink)

Francisco J. Gonzalez - Die Idee des Guten in Platons Politeia: Beobachtungen zu den mittleren Buchern - Journal of the History of Philosophy 43:3 Journal of the History of Philosophy 43.3 354-355 Thomas A. Szlezák. Die Idee des Guten in Platons Politeia: Beobachtungen zu den mittleren Büchern. Sankt Augustin: Academia, 2003. Pp. viii + 160. Cloth, € 24,50. The first part of this book consists of a series of lectures delivered at the University of Macerata in April 2000. These (...) lectures provide a detailed and illuminating analysis of the middle books of the Republic, with the focus naturally on the three great similes. Appended to these lectures are three previously published articles on the Cave Analogy, the Idea of the Good, and Rafael Ferber's supposedly "skeptical interpretation" of Plato . While some repetition is unavoidable in such a compilation, the different parts of the book for the most part complement and.. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Dialectic as "Philosophical Embarrassment":Heidegger's Critique of Plato's MethodFrancisco Gonzalez (bio)Philosophie ist ein Ringen um die Methode.(GA58, 228)Hans-Georg Gadamer has expressed the following debt to the thought of Martin Heidegger: "The philosophical stimuli I received from Heidegger led me more and more into the realm of dialectic, Plato's as well as Hegel's."1 It is therefore surprising to discover that Heidegger himself did not see his thought as leading him into (...) the realm of dialectic. On the contrary, in Being and Time we find a curt and unexplained dismissal of dialectic, specifically Plato's, as a "genuine philosophical embarrassment" (Verlegenheit).2 This dismissal is repeated in the Fundamental Concepts of Metaphysics course of WS 1929/30 where Heidegger asserts that "all dialectic in philosophy," and thus that of Hegel as well as Plato, "is only the expression of an embarrassment."3 Only with the publication of Heidegger's earlier lecture courses from the 1920s, are we in a position to understand and evaluate this surprising dismissal. We are also in a better position to understand why even the later Heidegger failed to reassess his rejection of dialectic, despite the existence of strong incentives for doing so: incentives recognized not only by Heidegger's students but, as will be shown, by Heidegger himself. What will emerge are not only the oft-observed limitations of Heidegger as an interpreter of Plato, but also, and more importantly, their source in certain limitations of Heidegger's own thinking. [End Page 361]1. Heidegger's Critique of Dialectic in the 1920sHeidegger's most detailed account of Plato's dialectic, and thus the one that best explains his curt dismissal of dialectic in later works, is to be found in the Sophist lectures of 1924/25.4 This account begins with a description of the pervasiveness and potential obstructiveness of. Though ordinarily and most immediately pervades all forms of disclosing (GA19, 196), "[a]ccording to its original sense and original facticity, is not at all disclosing (aufdeckend), but is, if one may speak in an extreme way, precisely concealing (verdeckend)" (197).5 In other words, is initially and for the most part "idle talk" (Gerede), the kind of speech that is bandied about concerning anything whatsoever and that "has the facticity of not allowing the things themselves to be seen, but producing instead a self-satisfaction in resting content with what 'one says'" (197). Thus speech at first presents itself as self-sufficient and autonomous; one hangs onto what is said without being directed beyond it to the things themselves.This tendency of to conceal is a theme to which Heidegger returns repeatedly in the courses of the 1920s. In a course from WS 1923/24 he argues that deception has its origin in the very facticity of language.6 In the unpublished course from SS 1924 ("Grundbegriffe der aristotelischen Philosophie"), the one that immediately preceded the Sophist lectures, Heidegger characterizes language as the proper domain of "Das Man" (18, 22) and describes the dominance of as leading to Gerede (7, 112).7 Heidegger therefore claims that because the Greeks lived in speech they were also imprisoned by it, with the result that a tremendous effort was needed for them to overcome their imprisonment and thus make science possible (41, 106 ).In the Sophist lectures, Heidegger assigns to dialectic an important role in this effort. Given both the pervasiveness and the concealing character of, philosophy, in its attempt to disclose the things themselves, must both begin with and break through it by means of a "speaking for and against" (Für- und Gegensprechen) that destroys the autonomy and self-sufficiency that has in Gerede and in this way "leads more and more to the matter under discussion and lets it be seen" (GA19, 197). What is needed, in short, is dia-lectic: a speaking that passes through speech.Already, however, one can see the tension that characterizes dialectic on Heidegger's account. Though dialectic is a, a speaking, it seeks to be more. Its aim is to disclose the things themselves of which it speaks, to see these things in a "pure seeing" uncontaminated by the... (shrink)

Faced with the impossibility of saying Being directly given that all language is language of beings, Heidegger proposes an overcoming of logic in favor of what he calls Sigetik: a way of addressing Being in and through silence, i.e., without asserting anything of Being. After considering what such a Sigetik actually involves and how it is possible, this paper asks why Heidegger rejects the alternative of that indirect saying of Being that he identifies with dialectic. It is then argued both (...) that Heidegger's arguments against dialectic are not compelling and that the Beiträge itself, in mostly failing to achieve and sustain the Sigetik it prescribes, cannot fully escape some form of dialectic. Sigetik may prove a lure more threatening to philosophical questioning than the dialectic it seeks, unsuccessfully, to overcome. (shrink)

El estudio de la obra del jesuita chileno Juan Ignacio Molina (1740-1829), especialmente desde la historiografía chilena, ha acusado una importante miopía crítica respecto del naturalista que constantemente ha sido considerado, con bastante ligereza, como el “primer científico chileno”. La importancia fundamental del exilio como vocación científica, las controversias europeas sobre el Nuevo Mundo y las condiciones institucionales y mecanismos políticos que permitieron el desarrollo del conocimiento científico a fines del siglo XVIII son elementos que no han sido integrados en (...) el análisis de la obra del naturalista chileno quien llegó a integrar la Accademia delle Scienze di Bologna. Por tanto, la propuesta de análisis histórico de este artículo busca romper con la historiografía apologética para presentar la obra y la figura del jesuita chileno en un contexto histórico amplio y que, en un intento de entregar respuestas alternativas, muestra parte de los problemas políticos y epistemológicos que influyeron en la elaboración del pensamiento científico del naturalista chileno. (shrink)

The present paper uses the theme of dialectic and dialogue to begin unraveling the similarities and differences between the hermeneutics of Paul Ricoeur and H.G. Gadamer. Ricoeur is shown to distance himself from Heidegger by insisting on a dimension of explanation and distanciation (which he sometimes identifies with Plato's `descending dialectic') that cannot be reduced to, or absorbed by, understanding and appropriation. This same move, however, leads him to reject Platonic dialogue, with the attendant prioritizing of oral conversation over the (...) written text, as a model for hermeneutics. Ricoeur therefore sees in Gadamer's recourse to such a model a regression to the problematic position of Heidegger. Yet the conception of philosophy as dialectical and dialogical which Gadamer finds in Plato is capable of responding to Ricoeur's objections. Where the fundamental difference between the hermeneutics of Ricoeur and Gadamer emerges is in the question of whether experience is fundamentally dialectical and whether language is inherently dialogical. (shrink)

Seen from the point of view of evaluation conditions, a usual way to obtain a connexive logic is to take a well-known negation, for example, Boolean negation or de Morgan negation, and then assign special properties to the conditional to validate Aristotle’s and Boethius’ Theses. Nonetheless, another theoretical possibility is to have the extensional or the material conditional and then assign special properties to the negation to validate the theses. In this paper we examine that possibility, not sufficiently explored in (...) the connexive literature yet.We offer a characterization of connexive negation disentangled from the cancellation account of negation, a previous attempt to define connexivity on top of a distinctive negation. We also discuss an ancient view on connexive logics, according to which a valid implication is one where the negation of the consequent is incompatible with the antecedent, and discuss the role of our idea of connexive negation for this kind of view. (shrink)

Después de haber tratado el tema del desenlace del discipulado de Simón Pedro a la luz de Jn 21,15-19 en anterior artículo, quedaba pendiente realizar lo propio con respecto al personaje del discípulo amado. La primera sección del epílogo del evangelio, asocia, en efecto, estas dos figuras que interactúan en sinergia para reconocer al Resucitado en su tercera manifestación. Y la finalidad de dicha manifestación consiste en proveer a las necesidades de la comunidad de discípulos en medio de los desafíos (...) inéditos del tiempo post-pascual. El presente artículo desarrolla la especificidad del seguimiento del discípulo amado que, junto con el de Pedro, constituirá parte fundamental de esa provisión necesaria para la vida y misión de la naciente Iglesia. (shrink)

La evidencia de un desenlace para el discipulado de Pedro en Jn 21, coherente con el cuerpo del relato, denota la unidad tanto literaria como teoló-gica del cuarto evangelio : la promesa de un futuro seguimiento que había quedado pendiente en Jn 13,36 llega a su cumplimiento en Jn 21,19; pero también, el enigmático sobrenombre que impone Jesús a Simón, hijo de Juan, al inicio del relato solo halla dilucida-ción en Jn 21,15-17. Sin embargo, al mismo tiempo, dicha evidencia des-tacará (...) una novedad importante res-pecto al desarrollo literario anterior: el discípulo amado comunica ahora su ciencia, su conocimiento intui-tivo del Señor a Simón Pedro. Tal modo de actuar carece de paralelo a lo largo del cuerpo del relato evangélico, indicando, desde el plano diacrónico, un nuevo esta-dio en el camino de reflexión teoló-gica de la comunidad joánica. (shrink)

Socrates can be said to have left the subsequent philosophical tradition with the problem of the relation between philosophy and politics. Already in the Republic the proposal of philosopher-kings represents more a tension than an identity. While Aristotle responds by insisting on a sharp distinction between politics and philosophical wisdom, this distinction proves on closer examination much less sharp than might appear. Heidegger characterizes philosophy as the only authentic politics and the philosopher as ruling just by virtue of being a (...) philosopher. In contrast, Foucault insists that, if philosophy can play a role in relation to politics by transforming the subject who lives politically, it plays no role within politics. In this contrast can be seen the 'fallout' of the tension bequeathed by Socrates through both Plato and Aristotle. Podría decirse que Sócrates le dejó a la tradición filosófica posterior el problema de la relación entre filosofía y política. Ya en la República la propuesta del rey filósofo representa más una tensión que una identidad. Mientras que la respuesta de Aristóteles insiste en una clara distinción entre la política y la sabiduría filosófica, un examen cuidadoso demuestra que esta distinción es menos clara de lo que parece. Heidegger caracteriza la filosofía como la única política auténtica y al filósofo como gobernante por el mero hecho de ser filósofo. En contraste, Foucault insiste en que si bien la filosofía puede desempeñar un papel en relación con la política al transformar al sujeto que vive políticamente, aquella no desempeña papel alguno dentro de la política. Este contraste ilustra el resultado de la tensión legada por Sócrates a través de Platón y Aristóteles. (shrink)

El Real Instituto y Observatorio de la Armada de San Fernando, fundado en Cádiz en 1753, es una institución científica que, a lo largo de más de dos siglos, ha reunido un importante patrimonio cultural e histórico, del que forma parte la colección de instrumentos científicos a la que se refiere este articulo. Tras un capítulo introductorio sobre el origen y las misiones de la institución, se estudia la evolución histórica de la adquisición de los principales instrumentos del Observatorio durante (...) los siglos XVIII, XIX y XX. Por último, se describen las características y organización de la exposición de instrumentos instalada en el edificio principal del Real Observatorio de la Armada, y se incluye un apéndice con la relación de instrumentos expuestos ordenados alfabéticamente. (shrink)

On many occasions, the maximum result of a team does not equate to the total maximum individual effort of each athlete (social loafing). Athletes often combine their sports life with an academic one (Dual Career), prioritizing one over the over in a difficult balancing act. The aim of this research is to examine the existence of social loafing in a group of novice university rowers and the differences that exist according to sex, academic performance, and the kind of sport previously (...) practiced (individual or team). Therefore, a study was conducted from a probabilistic perspective using the Bayesian Network analysis methodology. The results confirm the existence of the Ringelmann effect or social loafing. The Bayesian analysis let us confirm that having a good student who practices a team sport, even in the individual rowing concept, increases the probability of obtaining greater performance (higher number of strokes and more power in each one). Therefore, when rowing partnerships are formed, the occurrence probability chain is quickly simplified, along with values of the top and bottom variables. Finally, the instantiations undertaken on the bottom variable that appears to be common in the two BNs, the watt input, enhance the results obtained. In short, rowers who have a better academic record are more involved in team testing, so this characteristic is defining when it comes to achieving better performance in team testing. (shrink)

The question addressed here is how Aristotle can characterize the ‘unmoved mover’ that is the ‘first ousia’ and first principle of his metaphysics not only as being alive, but as a model for the best kind of human life. The first step towards understanding this characterization is the distinction between ‘motion’ and ‘activity’ that Aristotle develops in 6th chapter of Metaphysics. Only on the basis of this distinction can we understand how the unmoved mover can be active without being in (...) motion. The second is the argument in De Anima that the soul as principle of life is not any kind of motion, being unmoved even by itself. The soul indeed ‘moves’ in the sense of causing motion, but while remaining itself unmoved. On this basis we see that the meaning of ‘life’ in us is not fundamentally different from its meaning in the divine, and that therefore we can indeed find in the ultimate object of metaphysics a model for how we ourselves are to live. (shrink)

El propósito de este ensayo es demostrar que el concepto del desarrollo humano sostenible está relacionado al desarrollo de nuevos paradigmas científicos, lo que le da una excelente base de epistemológica. La validez y el crecimiento de su importancia no se refiere sólo a su preocupación por la degradación ambiental del planeta, sino también a la consecuencia lógica de una nueva mirada a la realidad, fundamentalmente por el abandono de los postivistas racionalistas tan inclinados hacia el determinismo optimista y por (...) la llegada de una forma de pensamiento más compleja, holística, sistémica y menos determinista. El paradigma científico emergente da importancia a temas como ¨incertidumbre,¨ la manera en que los fenómenos o el punto de vista del observador son enfocados, la existencia de elementos aparentemente secundarios que pueden volverse fundamentales, las múltiples conexiones entre los diferentes fenómenos y otros asuntos que cambian la manera tradicional en la que buscamos el conocimiento de la realidad. Además, este estudio insiste en la localización como una manera concreta de obtener el desarrollo humano sostenible. Es ese lugar, en el concepto geográfico tradicional mismo, que es el sujeto fundamental y específico de las políticas y acciones en las que uno puede buscar un mejor bienestar para personas y comunidades. Sin excluir acciones globales, son las intervenciones locales las que producirán cambios en la calidad de vida de las personas y en la calidad del ambiente. La acción global puede ser más efectiva si es imaginada como una articulación planetaria de la acción local, que si lo es como un mundo político genérico que no considera la multiplicidad y la riqueza de los diversos lugares. (shrink)

In the recently published 1924 course, Grundbegriffe der aristotelischen Philosophie, Martin Heidegger offers a detailed interpretation of Aristotle's definition of kinesis in the Physics. This interpretation identifies entelecheia with what is finished and present‐at‐an‐end and energeia with being‐at‐work toward this end. In arguing against this interpretation, the present paper attempts to show that Aristotle interpreted being from the perspective of praxis rather than poiesis and therefore did not identify it with static presence. The paper also challenges later variations of Heidegger's (...) interpretation, in particular his account of dunamis in the 1931 course on Metaphysics Theta, which insists that its mode of being is presence‐at‐hand. By arguing that this reading too is untenable, the paper concludes that Aristotle's metaphysics is not a metaphysics of presence and that his texts instead point toward a possibility of metaphysics ignored by the attempts of Heidegger and others to overcome it. (shrink)

Scientific theories are pure theoretical models integrated by a categorical scaffolding. Marx built a pure theoretical model that he called the capitalist mode of production; the historicity of its categories expresses the modes of production from which the capitalist comes and others that followed different paths. It also implies the existence of social formations in which a dominant mode of production and dominated forms of production coexist. The agrarian community is the highest form reached in the community entity and from (...) it comes the peasant economic unit generated in the parcelling of the land during the ancient form and gestation of capitalism, which is why the construction of a peasant mode of production does not proceed. (shrink)

The present paper has a negative aim and a positive aim, both limited in the present context to a sketch or outline. The negative aim, today less controversial, is to show that Aristotle’s theory of final causality has little or nothing to do with the teleology rejected by modern science and that, therefore, far from having been rendered obsolete, it has yet to be fully understood. This aim will be met through the identification and brief discussion of some key points (...) on which Aristotle’s theory differs from teleology as still commonly understood. The positive aim is more controversial as it proposes that we take an ontology of life as the proper context for understanding the significance and nature of final causation in Aristotle. The argument for final causation, in other words, is that, without it, we would lose the phenomenon of life and, indeed, of nature altogether, reducing nature to the inanimate and mechanical. (shrink)

The lockdown resulting from coronavirus disease 2019 has had a huge impact on peoples’ health. In sport specifically, athletes have had to deal with frustration of their objectives and changes in their usual training routines. The challenging and disruptive situation could hold implications for their well-being. This study examined the effect of the COVID-19 lockdown on changes in athletes’ reported eudaimonic well-being and goal motives over time. The relationship of resilience to changes in subjective vitality was also determined, and changes (...) in athletes’ goal motives were examined as potential mediators. Participants were 127 Spanish university athletes aged between 18 and 34 years. Approximately 4 months before the start of the lockdown in Spain, athletes responded to a questionnaire assessing their resilience, goal motives, and subjective vitality. Around 6 months later into the lockdown period, athletes’ goal motives and subjective vitality were assessed again. Growth modeling using hierarchical linear models revealed a significant decrease of autonomous goal motives and subjective vitality during the lockdown, but athletes did not show change over time in controlled goal motives. Path analysis, adjusting T2 measures for their corresponding T1 measures, showed that resilience significantly predicted changes in athletes’ autonomous goal motives, which then accounted for changes in subjective vitality. The indirect effect was significant. Resilience did not predict changes in athletes’ controlled goal motives. However, changes in controlled goal motives negatively predicted changes in subjective vitality during lockdown. The findings suggest negative impacts of the COVID-19 lockdown on athletes’ goal motives and eudaimonic well-being. Results also support the hypothesized mediational role of autonomous goal motives in the relationship between resilience and subjective vitality during the lockdown. As such, findings confirm the relevance of resilience to a key feature of athletes’ eudaimonic well-being and the importance of enhancing their autonomous goal striving. (shrink)