Why is man religious? To this fundamental question Paul Tillich and Xavier Zubiri respond similarly. However, they did not know each other personally and apparently neitherread the works of the other. The coincidence in their positions is without a doubt owing tothe influence that Martin Heidegger exercised on their thought. First, both defend themethod of correlation, according to which it is not possible to give answers to questionsthat nobody asks. Second, every question is born of a previous human experience thatmakes (...) it possible and that gives it meaning. Granting this, in the case of the questionabout God, what is that previous experience? For Tillich it is nothing other than that “thedimension of depth” in which we are confronted with “that which concerns us unconditionally,” whether we call it “God” or not. For Zubiri, this fundamental experience stems fromthe fact of “religation to a power of the real which is ultimate, possibilitating, and impelling.” From this fundamental experience is born the concern for the ultimate ground of ourexistence and the possible answers, which are none other that the diverse religions thatthere have been throughout history, including other apparently irreligious forms of life suchas atheism, agnosticism and the present-day indifference to religion.¿Por qué es religioso el hombre? A esta pregunta fundamental responden de maneraparecida Paul Tillich y Xavier Zubiri. Sin embargo, no se conocieron personalmente y alparecer ninguno leyó las obras del otro. La coincidencia en sus planteamientos se debensin duda a la influencia que M. Heidegger ejerció sobre el pensamiento de ambos. En primer lugar, los dos defienden el método de la correlación, según el cual no se pueden ofrecerrespuestas a preguntas que nadie se hace. Y, en segundo lugar, toda pregunta nace deuna previa experiencia humana que la hace posible y le da sentido. Esto supuesto, en elcaso de la pregunta por Dios, ¿cuál es esa previa experiencia? Para Paul Tillich no es otraque “la dimensión profunda” en la que nos encontramos enfrentados a “aquello que nosconcierne incondicionalmente,” lo llamémoslo o no Dios. Para Zubiri dicha experiencia fundamental tiene lugar en el hecho de la “religación al poder último, posibilitante e impelentede lo real”. De esta experiencia fundamental nace la preocupación por el fundamento último de nuestra existencia y las posibles respuestas, que no son otras que la diversas religiones que en la historia han sido e incuso otras formas de vida al parecer irreligiosas comoel ateísmo, el agnosticismo y la indiferencia actual. (shrink)

Ludwig Wittgenstein’s philosophizing is deeply ontological, and can be defined as a reflexive gesture of keeping silent. The silence secured by reflexing is an essential part of a philosophy. A philosopher has to use language, but things that pass over in silence must influence things he or she says. The speech manifests not only in the spoken, but also in the unspoken. How is it possible? Through understanding a reflexive speech as an action or gesture of annihilation of speech. The (...) expressed words in philosophy and expressed philosophical concepts are just means of referring to the ultimate value which should be thrown away immediately because it cannot say anything about the inexpressible. The philosophy as a gesture of keeping silent is an attempt to meaningfully keep silent through the constantly evolving reflexive annihilation of your own speech. The philosophizing which takes into account the importance of silence becomes a minimalistic gesture. (shrink)

The article introduces an idea of practical philosophy, a philosophy which is aimed at changing a philosopher, not at developing philosophical knowledge. Philosophy is not another theory of being or knowledge, but a way of holding oneself in the state of being open. It is stated that this philosophy is based on differentiating the experience of the encounter and its conceptualization, that they are not equal. A philosophical concept not only points at the source of the philosophical thinking, but also (...) eclipses it. The main obstacle for a philosopher is his/her own self, tempted by his/her own philosophy. (shrink)

This article studies the unrestraint in beliefs associated with the overemphasizing of our beliefs. The author argues that the intolerance for other points of view appears (among other factors) because of a naively-objectivist understanding of philosophy, one which is based on two assumptions: first, philosophy is considered only as a theory and not an individual practice, not an experience, and second, the truth is considered as identical to a certain ideal-objective content that can be in one’s possession.There are true ideas (...) and proper words. If we learn these ideas, we will definitely seize the truth. The author opposes this understanding the notion of philosophy which is based on the experience of the encounter and upon reflexive comprehension of this experience. It is possible to minimize unrestraint in beliefs if we assume that all the points of view including our own are considered as belonging to the incomprehensible Absolute. (shrink)

The article focuses on understanding some of the self-evident premises of the philosophy of the 17th–19th centuries that make up the horizon of the Enlightenment. One of these premises is Immanuel Kant’s idea of independent thinking. Based on the analysis of the polemics of Kant and Friedrich Heinrich Jacobi about the “extrasensible abilities” of the reason, the question is raised about the possibility of understanding someone else’s concept based on other existential preferences. Answering this question, we distinguish between the concept (...) of the Enlightenment and the practical principle of the Enlightenment and show that the supporter of the ideology of the Enlightenment (Kant) and his critic (Jacobi) appear in the light of the principle of independent thinking as the spokesmen of the spirit, not the letter of the Enlightenment. A condition for understanding someone else’s concept is a productive misunderstanding, which is one of the aspects of the principle of independent thinking: the acceptance of the self-evident as incomprehensible, the shift of one’s attention to one’s own how-being and the perception of thought as a gift. (shrink)

This article is devoted to understanding the worldview expressed in Vladimir Bibikhin’s Leo Tolstoy’s Diaries. The most important feature of this worldview is its practical nature: Bibikhin focuses on changing one’s view of things instead of trying to develop a doctrine. Practical phenomenology is extremely vulnerable to criticism because of its pre-philosophical nature. Therefore, at this stage, I try to explicate some of the features of this peculiar thought while avoiding trying to find its faults. I draw a connection between (...) Bibikhin’s ontological interpretation of the phenomenon with Heidegger’s concept of detachment (Gelassenheit) as a form of behavior, and illustrate that practical phenomenology turns out to be an ontology of contact. It thematizes the philosopher’s own being and focuses on the problems of the contact made in the “change of view,” in which thought, word, and deed converge. Bibikhin’s practical phenomenology is on the outskirts of modern academic philosophy, gravitating towards understanding philosophy as a way of life, in which the contemplative attitude takes the leading place, paradoxically combining experiment with their perception of “first things,” trust in them, and the ability to describe the indescribable, the “change of view.” This makes practical phenomenology related to the experimental phenomenology of Michel Henry. (shrink)

Light as divine source of truth and excellence is a pervasive metaphor in St. Augustine. This paper examines the distinction between two lights and two eyes: corporeal and incorporeal light, which correspond to the bodily eye and the eye of the soul, respectively. The paper also puts forward a political reading of this light-optic tension.

El artículo busca clarifcar la noción de modelo involucrada en el enfoque semántico de las teorías (EST). Se muestra que en el contexto del EST el término ‘modelo’ tiene dos funciones: en un caso se presenta como una estructura que satisface una descripción y en el otro como una estructura matemática que representa aspectos de ciertos sistemas reales. Así, el término ‘modelo’ posee dos sentidos, pero la función relevante de los modelos para el EST es la de representación y no (...) la de satisfacción. Esto nos permitirá concluir, entre otras cosas, que los partidarios de la concepción estructuralista de las teorías, una de las versiones del EST, colocan el acento en forma inadecuada al concebir los modelos en el sentido de la semántica formal, en tanto que las versiones últimas de van Fraassen y Giere son más apropiadas al privilegiar los modelos como estructuras matemáticas, el primero, y como representaciones, el segundo. (shrink)

El artículo muestra la influencia de los estudios homéricos de Friedrich August Wolf en la recepción romántica de Grecia y la literatura clásica. La formación filológica de los primeros autores románticos fundamenta el estrecho vínculo entre la Ciencia de la Antigüedad (Altertumswissenschaft) y la crítica literaria en el grupo de Jena. Gracias sobre todo a los estudios clásicos de Friedrich Schlegel, este vínculo resultará en una nueva concepción hermenéutica.

This text shows how the Socratic activity can be seen as a game activity, and mostly as a boasting game, mainly based upon the Homo Ludens by Johann Huizinga’s text. In a second part, the text illustrates Socrates’ role in such a game activity by exploring what it may be revealed from the nature of philosophy when revising it sub specie ludi.

Con el fin de cuestionar la primacía del contrato sobre la lógica del don en la modernidad, se contrastan tres arquetipos de relación social a la luz de los radicales polianos, así como los tipos de reciprocidad que se derivan de cada uno de ellos. A la reciprocidad cerrada-dual moderna se opone la reciprocidad abierta-triádica, que es la que caracteriza a las relaciones de don, tanto en su versión clásica como cristiana. Se concluye que sólo el radical cristiano de la (...) persona integra la lógica del don con el sentido radical de la libertad, desde una antropología que complementa la práctica de virtudes como camino de perfección moral con la apertura a la trascendencia y la ayuda al más necesitado. (shrink)

Se busca rastrear la imagen que Platón tiene de Heráclito y articularla con la estructura argumentativa del Cratilo, para comprender las necesidades textuales a las que responde la doctrina del flujo perpetuo, es decir, la discusión sobre la corrección (ὀρθότης) del nombre. Gracias a la inclusión del testimonio heraclíteo, resulta posible rastrear la presunta consolidación de la tesis sobre los nombres primarios y los secundarios como el eje de la separación entre dos planos de realidad (uno estable y uno móvil) (...) y de la teoría de las Ideas -es decir, como la base de la epistemología platónica presente en los diálogos de madurez-. The article seeks to trace the image Plato has of Heraclitus and connect it with the argumentative structure of the Cratylus in order to understand the textual needs that give rise to the doctrine of perpetual flux, that is, the discussion regarding the correctness (ὀρθότης) of names. The inclusion of Heraclitus's testimony makes it possible to trace the alleged consolidation of the thesis regarding primary and secondary names as the axis of separation between two levels of reality (one stable, the other, changing) and the theory of Ideas -that is, as the basis of Plato's epistemology as set forth in the late dialogues-. (shrink)

Este trabajo presenta lo que para la mayoría de los intérpretes de Aristóteles, que se ocupan del asunto del método en su obra, constituye el principal problema a resolver. Se trata del problema de determinar la relación existente entre la concepción aristotélica de ciencia demostrativa, consignada en los Analíticos Segundos, y la praxis investigativa de Aristóteles en sus diferentes tratados científicos, una praxis que los intérpretes dan frecuentemente en describir como dialéctica.

What form can metaphysics still take in a philosophical modernity that has been decisively shaped by the impact of Kant’s critical project? This question has exercised Dieter Henrich, one of Kant’s greatest living interpreters. This paper focuses on Henrich’s intricate argument that metaphysical thinking, albeit of a new kind, remains indispensable especially in an age for which self-consciousness is a first principle. Henrich seeks a form of thought that can justify and preserve what he views as modernity’s greatest achievement, its (...) conception of the free, self-determining subject. Yet his description of this metaphysics for a new era reveals its surprisingly Platonic affinities. The paper focuses on those affinities, both in order critically to assess Henrich’s own work on subjectivity, but also because they reveal a fundamental and philosophically significant continuity that underlies all forms of comprehensive thinking, even in forms as divergent as those of Plato and Kant. (shrink)

El propósito del presente artículo es proponer un diálogo entre la novela autobiográfica Infancia del autor sudafricano J. M. Coetzee, y la transformación existencial del ser-ahí heideggeriano, tal como esta es analizada e interpretada en Ser y tiempo. El camino que seguiremos consistirá en desarrollar un procedimiento hermenéutico de carácter especular, mediante el cual podamos articular el sentido de la obra literaria con el relato formal, ontológico, de la existencia del Dasein en Ser y tiempo de Heidegger. A través de (...) este diálogo examinaremos cómo se interpelan, problematizan y, en algunos puntos, se aclaran mutuamente ambos relatos, haciendo uso de algunos conceptos claves de la analítica existencial como “disposición afectiva”, “comprensión”, “condición de arrojado”. (shrink)

Platonic Production presents Prof. Stanley Rosen's Etienne Gilson Lectures, delivered at the Institut Catholique de Paris and now available in English for first time. His lectures bring Heidegger and Plato into a conversation around a basic philosophical question: Does the acquisition of truth resemble discovery or production? While Rosen undertakes a close examination of Heidegger's engagement with Plato, exposing some ways in which that engagement constitutes a misreading, the goals of his study are not exclusively critical. In arguing against the (...) claim that Plato stands at the beginning of Western metaphysical history which culminates in late modern nihilism, Rosen also points out how close Plato is to some characteristically Heideggerean themes and formulations. Heidegger is critiqued from the standpoint of Plato, but it is equally true that Platonic themes (such as the hypothesis of the Forms) are read anew in light of the questions raised by Heidegger. In keeping with the overarching theme of the Gilson Lectures, Rosen's six talks, and the introduction by the volume's editor aim to demon-strate that metaphysics is always possible, indeed inescapable, by meditating on the two philosophers whose thinking, especially where it diverges, centers on that very point. While Platonic Production takes up some of the most contentious issues in the Heidegger-Plato relationship, issues which are addressed in the always expanding scholarly literature and in Rosen's own earlier work, it is not at all intended exclusively for specialists in Plato or Heidegger. Rather, it is hoped that this volume will appeal to all who are interested in Greek and German thought and in the foundational questions which underlie the history of philosophy as a whole, both ancient and modern. (shrink)

Graphical AbstractDeep learning, data management, automated processing, virtualisation, clustering and cloud computing should be part of the lexicon of biomedical researchers. In article number 1900004, Germán González and Conor L. Evans show that these techniques can be used to turn large amounts of data into actionable insights. The authors apply them to generate an automated image analysis pipeline that performs cell detection, cell analysis, offers a quality control interface and fi nally aggregates the data to draw conclusions, Biomedical Image (...) Processing with Containers and Deep Learning: An Automated Analysis Pipeline DOI: 10.1002/bies.201900004. (shrink)

En la famosa “Lettre à un critique sévère”, Gilles Deleuze sugiere que existen dos maneras de leer un libro: una que supone un proceso de interpretación y comentario y otra que supone un proceso de experimentación y devenir. En este artículo nos proponemos mostrar que la primera modalidad de lectura es característica de la filosofía entendida como especialización, mientras que la segunda es característica de la filosofía entendida como experimentación. Asimismo, mostraremos que la primera modalidad obedece a un impulso retrospectivo (...) mientras que la segunda a un impulso prospectivo. (shrink)

Pese a la ausencia de una filosofía formalmente política en Zubiri, descubrimos en su pensamiento el esbozo de una protopolítica a partir de una protofilosofía del poder. Los dinamismos mas propios de la historia no son potencias ni poderes naturalmente emergentes, sino poderes opcionalmente posibilitantes. Este poder de las posibilidades es un concepto arraigado en la metafísica zubiriana que, en sus diversas vertientes, permite comprender también el dinamismo político como potestativo.

El objetivo de este artículo consiste en mostrar que no basta con cuestionar las opiniones establecidas y con argumentar dialécticamente para adoptar una actitud filosófica; es preciso además matar al Padre, es decir asumir un nombre propio, un lugar de enunciación que conlleva una colisión más o menos polémica con los pensadores con quienes dialogamos. Si Sócrates representa la figura del tábano que cuestiona y persuade, el Extranjero del Sofista representa la figura del parricida. Sostendré entonces que la actitud filosófica (...) solo puede explicarse en toda su amplitud y profundidad a partir de estas dos figuras. Asimismo, mostraré que la institución académica tiende a privilegiar la figura del tábano en detrimento de la figura del parricida. (shrink)

La empresa es una organización donde se desarrolla una actividad económica de producción o de servicio, para satisfacer las necesidades de la sociedad. Representando una parte importante para el desarrollo económico, gracias a al impacto que causa atrayendo nuevas empresas y consumidores para sustentar sus operaciones, para obtener un crecimiento sostenible conforme a su actividad económica realizada. El objetivo de este documento es describir la importancia que las empresas tienen en su aplicación de la responsabilidad social entre los actores de (...) sociedad, medio ambiente y empresa. (shrink)

Theories that propose a modular basis for developing a “theory of mind” have no problem accommodating social interaction or social environment factors into either the learning process, or into the genotypes underlying the growth of the neurocognitive modules. Instead, they can offer models which constrain and hence explain the mechanisms through which variations in social interaction affect development. Cognitive models of both competence and performance are critical to evaluating the basis of correlations between variations in social interaction and performance on (...) mental state reasoning tasks. (shrink)

El escrito hace un estudio comparativo, de carácter general, entre las dosversiones más representativas del enfoque semántico de las teorías, laestructuralista y la de van Fraassen, presentando los principales aspectosen los que están de acuerdo y en los que discrepan. Los puntos objeto decomparación son: los elementos de identidad de una teoría, la caracterización de los modelos teóricos y los modelos de datos, la forma de la aserciónempírica y la neutralidad epistémica. En cada uno de estos puntos se explicitala tesis (...) particular que se defiende, se muestran, en su momento, las relacionesque hay entre ellas y se describen, a grandes rasgos, los argumentosque sustentan cada una de estas tesis. (shrink)

With the publication of The Use of Bodies (2016) Agamben's multi-volume Homo Sacer project has come to an end, or to paraphrase Agamben, has been abandoned. We now have a new vantage point from which to reread Agamben's corpus; not only his method but his political and philosophical thought can been seen in a clearer light. This timely book both assesses and contributes to the debates on the Homo Sacer project in its entirety. Rethinking the notions of life and power (...) - two of the central themes in Agamben's work - through a reconstruction of his philosophical method and the examination of his critique of Western metaphysics, this book argues that Agamben's thought cannot be fully grasped if we do not account for the intertwining of politics and ontology. This book argues that it is only by revisiting Agamben's critique of signification and metaphysics and examining his reconstruction of the archaeological method that we can understand his notions of life and power. By bringing together the two parts of the Homo Sacer project, the archaeology of the signature of Sovereignty and the archaeology of governmentality, this book provides an analysis of the production of Agambenian 'bare life'. In this sense this project re-articulates Agamben's works on signification, language and ontology with his archaeology of power. Offering an original examination of Agamben's notion of resistance, this is essential reading for any thoughtful consideration of his philosophical legacy. (shrink)

Resumen El concepto de “quiasmo” es fundamental en la filosofía del “último” Merleau-Ponty. Me interesa retomar este concepto para mostrar que, en la nueva ontología esbozada en Le visible et l’invisible y en las notas de la misma época, su función guarda correspondencia con la tarea que, a lo largo de la historia de la filosofía, ha desempeñado la imaginación. En este sentido, una ontología del quiasmo supone por necesidad pensar una ontología de la imaginación. Además, este concepto permite arrojar (...) una luz nueva sobre el problema de la subjetividad.The concept of “chiasm” is central to the philosophy of the “late” Merleau-Ponty. My aim is to retrieve this concept in order to show that, within the framework of the new ontology outlined in Le visible et l’invisible and the notes written during the same period, its function corresponds to the function that imagination has performed throughout the history of philosophy. Thus, an ontology of chiasm necessarily involves reflecting upon an ontology of imagination. Furthermore, the concept of chiasm enables us to shed new light on the problem of subjectivity. (shrink)

En el presente trabajo se pretende elucidar algunos de los aportes posibles de la filosofía deleuzeana a la teoría social y política, a través de un examen de su concepción del poder. La investigación arroja como un primer resultado que dicho examen requiere una reducción metodológica de los conceptos de lo “molar” y lo “molecular” -que constituyen su concepción más general de lo social- a los términos propios de sus desarrollos ontológicos: “virtual” y “actual” o “acontecimiento y “estado de cosas”. (...) Dicha reducción permitirá identificar dos concepciones cronológicamente sucesivas del poder, la segunda de las cuales, que incluye parcialmente a la primera, permite dar con una definición del poder como agente (no subjetivo) de producción de subjetividad, lo que constituye el resultado de la investigación y su mayor aporte. (shrink)