La potencia tutelar burocrática asume la custodia de una masa amorfa. Frente a ella ha de afirmarse una sociedad civil a partir de núcleos de ciudadanos activos. El motor de esta ciudadanía es la formación de un núcleo básico de creencias -«lo sagrados-e- que desempeña un papel comparable, en cuanto a capacidad de movilización, al de las viejas religiones. Lo sagrado «laico» o «filosófico» apunta a aquello que el hombre puede considerar perdurable y conferir sentido a su existencia.

At 236D-239C, Sophist presents three arguments to the conclusions, that the expression ›not-being‹ does not say or express anything, that we cannot even conceive of the alleged entity of not-being and that we contradict ourselves when claiming that not-being is not and that the expression ›not-being‹ does not express anything at all. I intend to answer five questions concerning these arguments: What does Plato mean when he says that the expression ›not-being‹ does not say any-thing at all? What sort of (...) semantic relation does he think the expression ›not-being‹ involves? How could he possibly explain that ›not-being‹ is, after all, an expression? What does he think we are to learn about the contradictions ensued by our talk of not-being? And what does he think is the ontological status of not-being? My motivation for considering these questions is that the arguments against not-being in Sophist 236D-239C have not been charitably discussed and therefore have not been fully explored. (shrink)

Some interpreters take the arguments at Cratylus 439D3–440C1 to argue for Forms. Some interpreters also believe that these arguments are elliptical or contain lacunae. I accept that the arguments are elliptical. However, I deny that they contain lacunae. I present the most natural construal of the text and argue that it neither trades on Forms nor postulates Forms. To make my case, I show that Cratylus 439D3–440C1 has a modest end, which is to refute a particular notion of flux.

Los estudios e investigaciones en español sobre las relaciones entre la literatura y el cine están conociendo una edad de oro. A lo largo de todo un siglo, abundan los desencuentros entre los escritores y el mundo profesional del cine, insatisfechos con las adaptaciones o sus contratos como guionistas. En la segunda mitad del siglo XX surge una nueva generación de escritores cinéfilos para quienes el cine es fuente de inspiración y de temas para su literatura; en algunos casos esa (...) obra no se comprende ni se concibe sin el trasfondo del universo del cine. Más allá de estos literatos están los escritores-cineastas, esto es, creadores que se expresan con la misma facilidad y entidad estética en obras escritas y en películas. La contraposición o rivalidad entre la literatura y el cine deja de tener sentido en el caso de obras en las que se produce un encuentro en el diálogo entre distintos niveles de discurso y en la oposición de mundos realistas y de ficción. (shrink)

El objetivo del presente trabajo es poner de manifiesto las dificultades que implica desde su origen mismo la estructura argumentativa adoptada en este respecto por Tomás y, ulteriormente, mostrar que dicha estructura contiene el germen de su propia disolución, así como tendencialmente también el de la disolución de la metafísica teológica como disciplina filosófica.

Thinking, Language, and Experience was first published in 1989.Hector-Neri Castañeda's intricate and provocative essays have been widely influential, especially his work in epistemology and ethics, and his theory on the relation of thought to action. The fourteen essays in Thinking, Language, and Experience -- half of them written expressly for this volume -- demonstrate the breadth and richness of his recent work on the unitary structure of human experience.A comprehensive, unified study of phenomena at the intersection between experience, thinking, language, (...) and reality, this book focuses on singular reference -- that is, reference to individuals insofar as they are thought of as individuals: indicators, quasi-indicators, proper names, singular descriptions. Castañeda establishes a large number of new facts -- linguistic, semantic, psychological, and sociological -- about the workings of language in human experience, and from them develops a network of new theories, all grounded in his comprehensive Guise Theory.These theories offer a systematic account for: the structure of human experience and the world at large; the mental powers required to think of the world and to undergo experiences; self-consciousness; the language for thinking of other minds; perception and the interaction between indexical reference and perceptual fields; and the role of subjectivity in perception and intentional action. (shrink)

Since it appeared as one of the supreme ideals of 1789, fraternity was a troublesome, disturbing presence. Revolutionaries and their ideological heirs condemned it to obliteration. The contemporary crisis of the ideals of freedom and equality has recently brought fraternity into focus again. A deeper analysis of Fraternity as a political concept reveals a whole world of analogical concepts that political Modernity has ignored.

Este artículo analiza, de una manera introductoria, el concepto de prejubilación. A partir de una perspectiva psicosocial, se señalan los problemas derivados de esa expulsión prematura del mercado laboral que padecen personas mayores de cincuenta y cinco años. Son trabajadores cualificados, con una experiencia acumulada que, para muchas empresas, deja de ser un valor añadido y se convierte en una carga. La identificación con el trabajo y la percepción de la nueva situación son los factores principales que determinan la adaptación (...) positiva o negativa de esas personas prejubiladas, en un mundo global donde los antiguos esquemas de sentido se han derrumbado. (shrink)

La teoría quizá más extensamente aceptada sobre la mente humana es la que la concibe como una tabula rasa o un “papel en blanco” que reproduce las cosas de un mundo externo. En esta concepción, la mente es identificada en la práctica con la esfera general de lo inteligible, mientras que el mundo real es asignado a la esfera de lo sensible. La actividad específica de la mente, esto es, el pensamiento, es considerada aquí como una actividad libre en el (...) sentido del libero arbitrio, es decir, como una actividad de suyo arbitraria que gira sin control en el vacío y obtiene su freno de la percepción sensible, en la precisa medida en que la percepción funciona en este paradigma como el punto de contacto entre la mente y el mundo. La percepción es vista así como el criterio que permite decidir cuándo la relación de la mente con el mundo es correcta y cuándo no lo es, es decir, cuándo los pensamientos son verdaderos y cuándo son falsos. No hay ninguna concepción sobre la mente humana que Hegel rechace más decididamente que la que acaba de ser descrita. (shrink)

Studies in Wilfrid Sellars' philosophy: Aune, B. Sellars on practical reason.--Castañeda, H.-N. Some reflections on Wilfrid Sellars' theory of intentions.--Donagan, A. Determinism and freedom: Sellars and the reconciliationist thesis.--Robinson, W. S. The legend of the given.--Clark, R. The sensuous content of perception.--Grossmann, R. Perceptual objects, elementary particles, and emergent properties.--Rosenberg, J. F. The elusiveness of categories, the Archimedean dilemma, and the nature of man: a study in Sellarsian metaphysics.--Turnbull, R. G. Things, natures, and properties.--Wells, R. The indispensable word "now."--Van Fraassen, (...) B. C. Theories and counterfactuals.--Harman, G. H. Wilfrid Sellars' Theory of induction.--Sellarsiana: Sellars, W. Autobiographical reflections.--Sellars, W. The structure of knowledge. Lecture I, perception. Lecture II, minds. Lecture III, epistemic principles.--Wilfrid Sellars' Philosophical bibliography. (p. 349-353). (shrink)

The aim of chis paper s to attend che Aristotelian theory of definition in Topics book VI. The author analyses che property "asápheia" as a defect of a good definition.

Abstract. This study analyses and assesses the notion of « signification » deployed in « De int. » 1 and its role in the whole of « De int. » Four main conclusions are reached: (i) The semantic observations of « De int. » 1 provide linguistic elements and linguistic background to explain contrary pairs, contradictory pairs, statement-making-sentences, and truth and falsehood. (ii) In « De int. » 1, Aristotle restricts his semantic interests to elements and relations necessary for explaining (...) contrary and contradictory pairs of assertions, and he does this at the expense of other linguistic and semantic issues that may be important for us, such as communication and linguistic content. As a consequence, Aristotle’s linguistic terminology in « De int. » 1, and the « De int. » in general, does not explicitly distinguish different senses of « signification » and obscures some aspects of the linguistic distinctions between statement-making-sentences, non-statement-making-sentences, and compound nouns. (iii) « De int. » 1 presupposes a distinction between simple vocalized-sounds and complex vocalized-sounds which implies a very rough notion of compositionality, according to which complex vocalized-sounds consist of simple vocalized-sounds. (iv) « De int. » 1 does not contain a theory of what we call « meaning », for its main concern is neither how we manage to understand or be motivated by expressions, nor what we request when we fail to understand or be motivated by an expression. (shrink)

Neste artigo argumenta-se que, de acordo com o autor de A Medicina Antiga, a medicina não se preocupa e não deve-se preocupar com o ser humano em termos gerais, mas com pessoas individuais. Assim, de acordo com A Medicina Antiga, a medicina é uma ciência do particular e consiste em uma pesquisa empírica. Por esta razão, A Medicina Antiga é talvez o primeiro reconhecimento deliberado do valor científico do conhecimento aproximado do particular.