Este trabajo es una reflexión teórica con evidencias empíricas sobre los sueños o las ensoñaciones —o composiciones oníricas, como las llamaba Freud— a partir de la investigación “El papel de la conciencia en las experiencias oníricas. En este artículo se busca en primera instancia una descripción desde diferentes autores que han aportado a la fenomenología de los sueños; luego se plantea una reflexión que apunta a defender el ser-en-los-sueños. Posteriormente, se presenta la caracterización sobre el mundo de los sueños como (...) una alternativa del mundo de la vida de Husserl y, por último, se evidencia las descripciones con algunos sueños que se han tomado de la investigación de origen, para culminar con algunos enunciados conclusivos que han de continuar fortaleciendo la fenomenología de los sueños. (shrink)

En este artículo se presentan los resultados de la revisión de más de sesenta documetos sobre los estados oníricos en relación con la vigilia. En el texto se desarrollan tres puntos: primero, el surgimiento de las reflexiones sobre el estado onírico y sus connotaciones mitológicas, además de algunos datos filosóficos de la antigua Grecia. Segundo, se desarrolla una tematización del fenómeno de sueño o dormir, en la reflexión de la modernidad. Tercero, se elabora una aproximación a una fenomenología del dormir, (...) a partir de varios fenomenólogos reconocidos como Merelau-Ponty, Jean-Luc Nancy, Sartre, José Ortega y Gasset, Michel Henry, entre otros. Al final se exponen diecisiete conclusiones que dan cuenta de la reflexión, entre ellas tenemos el dormir como abandono del suejo de sí mismo, el sueño como un proceso no experiencial y, por tanto, teórico, y la permanencia de las emociones que emegen en los sueños y se prolongan a la vigilia. (shrink)

This paper attempts a renewed understanding of the concept of poetic reason, key in María Zambrano’s philosophical writings, from a hermeneutical approach. Poetic reason might be seen in this light as a gateway to a different kind of rationality, one that might help to enrich its ontological and anthropological implications, and overcome the hubris that has been historically ingrained in this concept. The paper is structured in three parts: in the first one, an attempt will be made to show a (...) reform of the understanding, which involves human life integrally, in such a way that reason transcends and makes it possible to understand the historical complexity of man and the urgent need to return to oneself. In the second, special attention will be focused on Zambrano’s new humanism, based on poetic and merciful reason, as an antidote to the ghost of war. And the third section delves in the work Claros del bosque to point to the reader the three hermeneutical moments that they will possibly face when trying to understand the realm of poetic reason. (shrink)

El objetivo de este trabajo es recoger de forma sistemática las principales reflexiones en torno al tema de Dios y la religión en la obra de Javier Muguerza. Con este esbozo cordial de filosofía de la religión se muestra la evolución en el pensamiento de Muguerza desde una filosofía analítica de la religión —preocupada por esclarecer el análisis lógico del lenguaje religioso y la dimensión racional de la creencia religiosa— a una filosofía práctica de la religión —centrada en las condiciones (...) de posibilidad del diálogo entre creyentes y no creyentes y en la reflexión conjunta sobre valores compartidos como la esperanza—. Por último, se defiende la tesis de que las contribuciones de Muguerza en este campo constituyen un claro ejemplo de filosofía de la religión realizada desde el respeto de la increencia. (shrink)

El presente artículo analiza una parte, si bien mínima, es fundamental de la obra inabarcable de Noam Chomsky: su sentido de la educación, así como sus acertadas y severas críticas a la educación institucionalizada. Para ello, situamos a Chomsky como un claro ejemplo de parresiastés, un intelectual distinto, enormemente crítico con lo que ocurre y comprometido, en tanto intelectual, con el conocimiento y la transformación de las injusticias. A su vez, el compromiso de Chomsky como intelectual, es decir, su (...) responsabilidad, le conecta con su defensa de la democracia participativa; una idea de democracia que pueda ser defendida a través de la ciudadanía formada y educada del poder mediático. Pero una democracia con una ciudadanía activa y participativa necesita de una educación a su vez activa y no adoctrinadora, en la que no se nos socialice para aceptar el poder establecido. Aquí, el mismo autor no reconoce, Chomsky se engarza con Dewey, porque al igual que este último, Chomsky considera un imperativo moral averiguar la verdad y difundirla. Una educación que no solo ponga en cuestión los cimientos ocultos de las democracias en las que viven, sino que también suponga una manera de vivir la democracia en su vida escolar. (shrink)

Los seres humanos somos desiguales, pero la conciencia de igualdad, acompañada por el apoyo mutuo, está siempre presente en la historia de la humanidad. La democracia griega supone el primer intento, en el ámbito europeo, de establecer un reconocimiento de la igualdad jurídica, política y económica, pero esta última nunca se exigió realmente. Desde entonces han existido reiterados intentos de conseguir el objetivo de igualdad política y justicia económica. Las Revoluciones burguesas iniciaron un largo proceso de la implantación real de (...) la igualdad jurídica y política. Creció también la exigencia de mayor igualdad económica, con una nueva serie de revoluciones sociales y políticas importantes. Casi alcanzada esa situación en algunas partes de Europa y del resto del mundo, los cambios acaecidos a partir de 1980 muestran la fragilidad de lo conseguido: la desigualdad crece a comienzos del siglo XXI y queda claro que es esta desigualdad la causa de la pobreza. Superar ambas es una exigencia ética que requiere un serio y sostenido compromiso político. (shrink)

El diálogo problemático entre razón filosófica y razón artística se propone como el enclave de la discusión para hallar el fondo de la realidad y el ser en la verdad y la belleza. La filosofía ha de reconocer su momento estético en tanto que productivo y receptor, y el arte ha de reconocer su momento filosófico en tanto que interpretativo y contemplador. El camino de este reencuentro para un mutuo enriquecimiento entre el arte y la filosofía se da a través (...) de la reflexión sobre la forma en el marco de la teoría de la formatividad elaborada por Luigi Pareyson. La forma aparece ante el artista y ante el filósofo no solo como aquello que ha de plasmar por medio de lo sensible, sino también como aquello que le antecede en tanto que idea orgánica en sí mismo y en la realidad. La forma refulge la verdad para ser elaborada y reconocida, y resplandece en la belleza para ser realizada y contemplada. Así, en una síntesis de actividad y receptividad, poniendo en el centro a la persona humana como apertura, el arte y la filosofía trazaran los matices propios no clausurados ni definitivos, pero sí claros y delineados de la verdad y de la belleza en su relación con el ser y la experiencia que el hombre hace de este. (shrink)

A filosofia da linguagem dedica-se ao estudo da linguagem natural. Não se dedica ao estudo de línguas particulares, tal como o português, o castelhano ou o inglês, mas sim ao estudo filosófico de características gerais da linguagem e da nossa capacidade e proficiência linguística enquanto seres humanos. A investigação do desenvolvimento da linguagem é uma tarefa a ser desenvolvida pela ciência – a paleontologia, a neurologia, etc. Mas a ciência ocupa-se de algo de que temos um conhecimento intuitivo prévio – (...) a linguagem natural. Ora, a filosofia da linguagem dedica-se em parte a tornar explícito o nosso conhecimento implícito da linguagem. Como tal, a filosofia da linguagem é uma disciplina central na filosofia. Este capítulo é uma introdução selectiva à filosofia da linguagem. A alternativa que se nos deparava era fazer uma breve apresentação de teorias do significado, da referência e da verdade, e ainda de alguns tópicos de pragmática, ou escolher um tópico em particular que é, tradicionalmente, o elegido nos cursos introdutórios à filosofia da linguagem. Este capítulo oferece assim uma introdução a alguns dos temas centrais e clássicos da filosofia da linguagem contemporânea. A maior parte do capítulo dedicar-se-á a teorias da referência, a de Frege e de Russell, e à sua crítica subsequente por filósofos como Saul Kripke. Isto poderia levar-nos a pensar que a filosofia da linguagem contemporânea continua, como era tradicional, focada simplificada da relação entre linguagem, mente e mundo. Nada podia estar mais longe da verdade, como se tornará claro. A grande alteração na perspectiva sobre o estudo da linguagem, que se deve a pessoas como Frege ou Russell, é que graças ao seu trabalho os filósofos passaram a reflectir sobre a contribuição semântica sistematicamente feita por diferentes categorias sintácticas nas diferentes construções frásicas em que possam ocorrer, por exemplo a de termos referenciais como os nomes próprios. A relação linguagem-mente-mundo continua a ser uma preocupação dos filósofos contemporâneos, mas de uma forma muito mais sofisticada, rigorosa e sistemática. Os filósofos preocupam-se agora, por exemplo, com as condições de verdade correctas de usos particulares de frases, com os estados de coisas reais ou possíveis que confeririam verdade ou falsidade às frases usadas, e com o valor cognitivo de distintos tipos de frases. Como indicaremos na última secção do capítulo, outros desenvolvimentos da filosofia da linguagem contemporânea dizem respeito àquilo que nós, enquanto seres humanos, conseguimos fazer por meio da linguagem, aos diferentes actos de fala possíveis, e aos diferentes níveis de significado que podemos comunicar por meio do uso de frases com um significado convencionalmente estabelecido. (shrink)

The following proposal explores and discusses the potential of Cartography as a methodological path in the development of research in Mathematics Education aimed at working with different groups that, in many cases, in addition to finding themselves in various situations of vulnerability and social neglect – taken in their potentiality of life –, are not necessarily linked to formal or informal academic training spaces, such as schools or universities. To this end, we begin with a general presentation of the doctoral (...) research carried out by five members of the research group Coletivo Cronopies+ (cronopiando.org) and, in addition, we invite the participants of the session to visit the first Hip Hop House in Brazil in Diadema/SP, which constitutes one of the settings that make up the fieldwork of one of the research projects presented. The research we share involves working with a Hip Hop cultural center in Piracicaba/São Paulo (SP), a Guarani-Kaiowá indigenous village in Coronel Sapucaia/Mato Grosso do Sul (MS), a traveling school in a Landless Workers’ Movement camp in Porecatu/Paraná (PR), a rural settlement school in Nova União/Rondônia (RO) and three collectives that operate with gender in the region of Rio Claro/SP. The construction of this proposal is methodologically based on Cartography, since the discussion aims to produce the field of this research and we propose “fieldwork”. (shrink)

Benamí Barros García y Francisco Claro Izaguirre Grupo de investigación “Estudios en Filología eslava”, Universidad de Granada, … Read More →.

In a recent contribution to legal ontology, Kenneth Ehrenberg identifies a puzzle concerning _the basic validity rule_ of legal systems: If formal institutions require a codified foundational constitutive rule, then legal systems cannot be formal institutions, since their foundational constitutive rule is necessarily an uncodified basic validity rule. To solve this puzzle, Ehrenberg suggests taking this rule as ‘a foundational and self-identifying institutional fact’. Here, I challenge his solution and the very existence of this puzzle. By arguing, contra Ehrenberg, that (...) the basic validity rule is not the foundational constitutive rule of a legal system, but only the foundational constitutive rule of legal validity; that its codification in fact contributes towards the institutionalisation of a legal system; and that the true foundational constitutive rule of a legal system is the formal group structure of the higher-constitutional organisations, I submit an alternative account of the institutional nature of legal systems. (shrink)

Em Além do Princípio do Prazer, Freud propõe uma especulação sobre a pulsão de morte, mas percebe desde logo a dificuldade de isolá-la da pulsão de vida. A pulsão de morte possui autonomia em relação à pulsão de vida no quadro da teoria pulsional freudiana? Para responder essa questão, delimitando-a à psicanálise freudiana, propõe-se uma abordagem em quatro etapas. Em um primeiro ponto, faz-se um exercício hermenêutico baseado no texto Além do Princípio do Prazer. Logo depois, em um segundo ponto, (...) amplia-se o exercício a outros textos de Freud que abordam e exemplificam a pulsão de morte. Em um terceiro ponto, coloca-se em foco a evolução que levou Freud a afirmar a autonomia da pulsão de morte. Como Freud não oferece, mesmo em seus últimos textos, um exemplo claro da pulsão de morte isolada, apresentamos duas respostas possíveis, com base nas interpretações de Luiz Garcia-Roza e de Ignácio Paim Filho. (shrink)

On the traditional view, Butler maintains that forgiveness involves a kind of “conversion experience” in which we must forswear or let go of our resentment against wrongdoers. Against this reading, I argue that Butler never demands that we forswear resentment but only that we be resentful in the right kind of way. That is, he insists that we should be virtuously resentful, avoiding both too much resentment exhibited by the vices of malice and revenge and too little resentment where we (...) merely condone the wrongdoer and leave ourselves open to future injury. I argue that this Butlerian approach offers us a more attractive account of forgiveness as a “virtue” than many recent discussions. In the final section, I address Butler’s challenging thesis that forgiveness is an unconditional moral duty. I argue against those who claim that forgiveness is supererogatory (Kolnai/Calhoun) or else merely morally conditional and even morally blameworthy in some cases (Murphy/Hampton/Novitz/Richards). By contrast, I defend a context-sensitive account of forgiveness which recognizes that it takes place on many different levels. I conclude by taking up the difficult issue of whether anybody can be ultimately “unforgivable”, offering some Butlerian and Strawsonian reflections that might help mitigate our judgments about such matters. (shrink)

En los itinerarios propuestos se pone de relieve la figura de D. Blas José Zambrano García de Carabante, donde las panorámicas del paisaje segoviano se convierten en perspectivas para el pensamiento; una de las figuras de la generación del 98 olvidadas y que tanto influyó en María Zambrano, tanto en lo cotidiano como en su pensamiento. Blas Zambrano fue de las personas inquietas, con ilusión en el porvenir, en el porvenir de una sociedad mejor, de una España más próspera, en (...) la confianza puesta en la educación del hombre. Maestro de escuela no quiso ser filósofo porque veía un abismo enorme entre el idealismo y el realismo. De pensamiento claro, los itinerarios reivindican la influencia moral tanto en lo educativo como en lo político que ejerció sobre la pensadora más importante que ha dado el pensamiento español. Incluye una clase de filosofía peripatética, un itinerario de Blas Zambrano por la ciudad de Segovia. (shrink)

En este artículo se trataría de explorar la formación, durante el tardofranquismo, de una vanguardia filosófica caracterizada por la ruptura explícita con el ethos universitario. A partir de un análisis prácticamente exhaustivo de la producción filosófica de Eugenio Trías y de Fernando Savater en el periodo señalado se trata de mostrar la ruptura -total en el caso de Savater y parcial en el caso de Eugenio Trías- operada por estos autores con la filosofía académica, incluidas las alternativas “modernistas” de ésta. (...) En el caso de Fernando Savater esto se produce a través de una lectura de Nietzsche filtrada por la importación de contenidos teóricos procedentes de la “sociología sagrada”, de la literatura de Cioran y en menor medida de la Teoría Crítica frankfurtiana. En el caso de Trías, la estrategia consiste básicamente en la reconversión vanguardista del ejercicio docto del comentario de textos canónicos mediante la importación de técnicas y principios inspirados en el estructuralismo. El proceso tendría lugar en un contexto marcado por tranformaciones importantes en el campo político, religioso y editorial. La metodología del trabajo se apoyará en la sociología de los campos de producción intelectual inspirada por Bourdieu, en la sociología de las redes filosóficas y rituales de interacción propiciada por Randall Collins y en el análisis microhistórico de las “constelaciones filosóficas” sugerido por los discípulos de Dieter Henrich. (shrink)

El objetivo principal del presente trabajo de investigación es esclarecer el papel de la alteridad y el reconocimiento en Leibniz, tanto en su lógica de la alteridad y su teoría de la justicia universal, como en su fundamentación ontológica en la naturaleza expresiva y composible de los espíritus. Para lograr este objetivo, he dividido esta investigación en dos partes: en la primera parte busco mostrar en qué medida la alteridad y el reconocimiento son indispensables para comprender la filosofía práctica del (...) hannoveriano; mientras que en la segunda busca analizar la naturaleza expresiva y composible de los espíritus, a fin de articular una incipiente fundamentación ontológica de la moral leibniziana. (shrink)

This paper makes the claim that the overall structure of Plato’s Laws follows the principle of indirect access to the knowledge of human soul, which consists in the understanding that a philosophical approach to the soul is only possible initially through an image of it. The structure of the Laws can be interpreted as a movement towards the soul’s interior, beginning with the famous image of the puppet. According to this image, the movement opens with the analysis of the non-rational (...) elements of the soul, which are capable of an harmonic relation with the rational element, and advances bit to bit to the rational or epistemic element. The political necessity of undertaking the dialectical investigation in order to attain a philosophical knowledge of the human soul and its specific excellence appears only at the end of the dialogue. In this way, the structure of the Laws dramatizes the progressive birth of philosophy, conceived as the dialectical investigation of the unity of virtue, starting from the initial understanding of the human soul contained in the myth of the puppet. (shrink)

The paper examines an alleged distinction claimed to exist by Van Gelder between two different, but equally acceptable ways of accounting for the systematicity of cognitive output (two “varieties of compositionality”): “concatenative compositionality” vs. “functional compositionality.” The second is supposed to provide an explanation alternative to the Language of Thought Hypothesis. I contend that, if the definition of “concatenative compositionality” is taken in a different way from the official one given by Van Gelder (but one suggested by some of his (...) formulations) then there is indeed a different sort of compositionality; however, the second variety is not an alternative to the language of thought in that case. On the other hand, if the concept of concatenative compositionality is taken in a different way, along the lines of Van Gelder's explicit definition, then there is no reason to think that there is an alternative way of explaining systematicity. (shrink)

El presente artículo aborda la profunda relación de Nietzsche con el lenguaje desde la perspectiva de la filosofía, de la filología y de la poesía. Son reflexiones que remiten al interés del filósofo por la retórica, del filólogo por el estilo, y del poeta que hace uso del lenguaje lírico. Se analizarán cuestiones básicas en la escritura de Nietzsche como la musicalidad, el ritmo, el tono, la metáfora y el carácter dialógico de sus textos.

The aims of the study were to identify coach profiles and examine whether participants from distinct profiles significantly differed on burnout, emotions and coping. A sample of 268 athletes (Mage = 29.34; SD = 12.37), completed a series of self-reported questionnaires. Cluster analyses revealed two coach leadership profiles: (a) profile 1 with high scores of training and instruction, authoritarian behavior, social support and positive feedback, and a low score of democratic behavior; and (b) profile 2 with low levels in training (...) and instruction, authoritarian behavior, social support and positive feedback and high levels in democratic behavior. Results of MANOVAs indicated significant differences across coach profiles on reduced accomplishment, sport devaluation, happiness and seeking support and marginal differences on dejection, logical analysis, imagery/thought control, and excitement. Moreover, coach leadership profiles were not confounded by demographic variables (level of competition, gender, age, number of practice hours, professional versus no professional athletes). As a conclusion, the profile approach offered a holistic way to examine coach leadership in sport as two distinct coach profiles emerged from the cluster analyses with an unexpected combination of coach leadership dimensions. (shrink)

Given the potential that environmentally oriented anti-consumption (EOA) has in achieving environmental sustainability, the authors draw upon marketing, management, environmental, and psychology studies to conceptualize and delimit EOA, differentiating it from other (related but distinct) phenomena. In addition, the authors review the available literature at the individual (micro) level and summarize research on the antecedents and meanings of broad and specific/strict EOA practices with different targets. Furthermore, the authors propose an agenda for future research, which reflects on EOA not only (...) at the individual (micro) level, but also lays out new opportunities for EOA work at organizational (meso), industry, and national (macro) levels. The work presented here hopes to spark multilevel research on EOA, its antecedents and consequences, and reactions to EOA phenomena. (shrink)

In spite of the fact that the Z.F. universe is not well-ordered, it behaves in some respects like the ordinals. It is possible to define on it the usual operations of addition, multiplication and exponentiation, which enjoy similar properties to those on the ordinals. Further when restricted to the ordinals, the operations coincide, so that ordinal arithmetic can be regarded as a restriction of the universe arithmetic. But more than that, rank which retracts the universe of sets onto the ordinals (...) is a homomorphism between the universe arithmetical structure 〈V,+,·,exp〉 and the ordinal arithmetical structure 〈Ord, +, ·,exp〉. (shrink)

There are limits to what can be achieved using the means and medium of international law. This article explores those limits by providing an innovative theory of the nature of international law and how we should understand its limits in terms of value theory. A "four functions" theory is proposed, and these functions are used to interpret areas of international law in terms of their distinctive and valuable contribution to a specific area of human relations. On the basis of this (...) analysis of international law and international legal interpretation, the paper argues that the cosmopolitan aims of a number of moral cosmopolitan scholars fail to taken into account the value limits of international law. This is presented as a value problem, not a problem of feasibility or practicality. (shrink)

This study examines the influence of women on the boards of directors of National Health Service Foundation Trusts in England. FTs provide a public service where social performance is the primary objective, although financial constraints must be met. Female presence is higher for executive directors than non-executives, reflecting the high number of women employed in the sector. We find that a high female presence among executive and non-executive directorships does not result in significant differences either in financial return or service (...) quality. When gender diversity on boards is consistently high, the benefits on performance of having more women on the board may not be discernible. However, female Chairs or Chief Executives result in significant reductions in negative social outcomes, such as lower clinical negligence costs, without harming financial management. The findings of this study, carried out in a context of high female presence and where a woman frequently occupies one of the two most influential board positions, Chair and Chief Executive, have implications for gender diversity and gender targets on the boards of directors in business and other sectors. (shrink)

Corporate social responsibility pedagogies and teaching techniques have been extensively discussed in the literature. They are viewed as crucial for illustrating business–society relationships and encouraging business students to act ethically. Although the experiential learning perspective prevails in the discussions on CSR education, little attention has been paid to the discursive nature of CSR learning. Considering this gap, the paper explores the role of discourses in CSR education by drawing upon the discursive perspective on CSR and the relational social-constructionist orientation to (...) management learning. To that end, a story co-creation exercise implemented in a CSR course in a Nordic University is used to demonstrate how discourses enable and constrain certain CSR meanings within a business educational context. The paper contributes to the field of CSR education and critical CSR research by suggesting how the discursive nature of CSR can be used to promote more reflexive practices among business students. (shrink)

La antropología, en una escueta pero certera definición, es la “ciencia que estudia la cultura”. Aserto que exige una comprensión clara de lo que significa lo que es la cultura y su evolución; particularmente considerando que desde mediados del Siglo XX vivimos en la Era de la Información, elemento que algunos consideran fundamental, a la par con la materia y/o energía. Este articulo propone una nueva interpretación de la antropología, considerando el impacto de la información. Para formular dicha construcción es (...) necesario no solo definir lo que es la información como objeto de estudio, sino también naturalizarla, hacerla asequible a nuestra experiencia diaria. Este afán logra descubrir el papel fundamental de la información en la antropología, tanto en sus orígenes como en su actual desarrollo local y global. (shrink)

Dating manuscripts is a difficult task – particularly when these are not expressly datemarked, but even when they are. Factors such as the existence of successive copies that continue and repeat established models and production methods make dating a challenging task. The present work forms part of a much broader, comprehensive, investigation on the material composition of dated and bound manuscripts from the School of arabic Studies– CSIC of Granada. By means of a study protocol, errors in the dating of (...) manuscripts ms6, ms10, ms26 and ms29 are successfully detected and corrected, and alternative dating proposed. (shrink)

On a Dreyfusian account performers choke when they reflect upon and interfere with established routines of purely embodied expertise. This basic explanation of choking remains popular even today and apparently enjoys empirical support. Its driving insight can be understood through the lens of diverse philosophical visions of the embodied basis of expertise. These range from accounts of embodied cognition that are ultra conservative with respect to representational theories of cognition to those that are more radically embodied. This paper provides an (...) account of the acquisition of embodied expertise, and explanation of the choking effect, from the most radically enactive, embodied perspective, spelling out some of its practical implications and addressing some possible philosophical challenges. Specifically, we propose: an explanation of how skills can be acquired on the basis of ecological dynamics; and a non-linear pedagogy that takes into account how contentful representations might scaffold skill acquisition from a radically enactive perspective. (shrink)