La concepción clásica de la empatía sostiene que comprender al otro involucra la habilidad para identificarse con él imaginariamente. Hay varias versiones de esta tesis, pero el elemento común parece ser que, para que la comprensión sea posible, el intérprete debe tener la capacidad de simular los estados mentales del agente o de simular ser él, bajo condiciones contrafácticas. En este artículo, intentaré mostrar, en primer lugar, que esta concepción de la empatía ha estado usualmente comprometida con un modelo intencionalista, (...) transposicional y monádico de lo mental. En segundo lugar, me propongo explorar las posibilidades de reformular el concepto de empatía, eliminando esos elementos que puedan sobrevivir en él. La propuesta de esta contribución es que resulta preferible ver la comprensión como la creación de un espacio compartido, según el cual quien comprende expande creativamente su propia subjetividad, constituida intersubjetivamente, dejando un espacio para albergar al otro, lo cual es también, en un importante sentido, un proceso de transformación. Esta manera de concebir la comprensión pretende explicitar y desarrollar algunas intuiciones que se encuentran implícitas en algunos filósofos contemporáneos, integrándolas con discusiones recientes en filosofía de la mente y psicología experimental. --- “Understanding, imagination, and transformation”. The classical conception of empathy holds that to understand another person involves the ability to identify with him in imagination. There are different versions of this thesis, but the common element seems to be that for understanding to be possible, the interpreter must have the ability to simulate the mental states of the agent, or to simulate being him under contrafactic conditions. I will try to show, in the first place, that this conception of empathy has been usually committed to an intentional, transpositional and monadic model of the mind. In the second place, I will try to explore a way to reformulate the concept of empathy, eliminating these elements that might survive in it. This contribution holds that it is better to see understanding as the creation of a shared space in which the person who understands expands creatively his or her own subjectivity, making space for the other, which is also in an important way a process of transformation. This way of looking at understanding tries to explicit and develop some intuitions that can be found implicit in some contemporary philosophers, integrating them with recent discussions in the philosophy of mind and in experimental psychology. (shrink)

The book proposes an alternative model of technological development, that of engaging technologies. This model studies the way in which technological development can be perfect towards technological solutions compatible with sustainable development, with the ideals of solidarity or with cooperative and or only competitive participation. In short, the book is an analytical, descriptive and normative journey around the concept of "endearing technologies" coined by Miguel Ángel Quintanilla, which highlights the democratic values for the control of technology as opposed to (...) the purely intrinsic values of technical efficiency and performance, as opposed to the automatic and uncontrolled tendency of technology. (shrink)

What is it that makes Nietzsche Nietzsche? In The Shortest Shadow, Alenka Zupancic counters the currently fashionable appropriation of Nietzsche as a philosopher who was "ahead of his time" but whose time has finally come -- the rather patronizing reduction of his often extraordinary statements to mere opinions that we can "share." Zupancic argues that the definitive Nietzschean quality is his very unfashionableness, his being out of the mainstream of his or any time.To restore Nietzsche to a context in which (...) the thought "lives on its own credit," Zupancic examines two aspects of his philosophy. First, in "Nietzsche as Metapsychologist," she revisits the principal Nietzschean themes -- his declaration of the death of God, the ascetic ideal, and nihilism -- as ideas that are very much present in our hedonist postmodern condition. Then, in the second part of the book, she considers Nietzsche's figure of the Noon and its consequences for his notion of the truth. Nietzsche describes the Noon not as the moment when all shadows disappear but as the moment of "the shortest shadow" -- not the unity of all things embraced by the sun, but the moment of splitting, when "one turns into two." Zupancic argues that this notion of the Two as the minimal and irreducible difference within the same animates all of Nietzsche's work, generating its permanent and inherent tension. (shrink)

Sŏnghak chibyo -- Kyŏngmong yogyŏl -- Si wa pu.

Ch. 1. Ėtnologii͡a puteshestviĭ -- ch. 2. Mifologii͡a puteshestviĭ -- ch. 3. Filosofii͡a puteshestviĭ -- ch. 4 Apostolʹstvo puteshestviĭ -- ch. 5. Velike geograficheskie otkrytii͡a -- ch. 6 Uslugi dli͡a puteshestvennikov -- ch. 7 Industrii͡a turizma -- ch. 8 Rekreat͡sii͡a.

Sanskrit treatise on Jaina ethics and doctrines.

The historic figure of the prominent ecclesiastical figure of the princely Rus-Ukraine, the associate of the ruler of the Galician principality, Yaroslav Osmomysl, Bishop Kosmi, was always in the sight of historians, religious scholars, archaeologists and art historians. True, its reading was usually done in the context of the study of the history of the origin of the Galician diocese in the middle of the 12th century. The problem of the founding of this diocese has a rather significant historiography. In (...) the middle of the nineteenth century, thanks to the search of the Lviv priest A. Petrushevich, it was possible to establish the main stages of its ancient history. In the years 1854-1860, about. A. Petrushevich published the "Galician Historical Collection", which contained his articles on the Galician Cathedral Church, its bishops and metropolitans. The history of the diocese was investigated in the second half of the nineteenth century. Yu Peles, M. Tikhomirov and I. Rudovich. Important pages about her past were supplemented in the twentieth century. historians M. Hrushevsky, I. Nazarko, K. Panas, S.Mudry, Yu.Fedorov, Z. Fedunkov, religious scholars - S.Kyyak and I.Skochilas, archaeologists Y.Pasternak, V.Petegirich, Yu.Lukomsky, art historians Pelensky, M. Figol, V. Vuytsik. During this time, a whole body of research has been created, which is dedicated to the study of the imprint of the Galician bishop Cosmi. He is represented by the scientific works of M. Hrushevsky, P. Gaydukov, Y.Pasternak, R.Michailova, V. Yanin. (shrink)

Arab countries; law; Islamic law; philosophy; Arab-Israeli conflict.