El género doxográfico (Siddhānta) representa una de las expresiones literarias más reveladoras de la tradición budista indo-tibetana. No obstante, en muchos casos las aproximaciones occidentales a su estudio han sido problemáticas, lo que ha repercutido desfavorablemente en las concepciones occidentales sobre la clasificación de las escuelas de pensamiento budistas. Hasta el momento, los intentos de remediar las distorsiones se han centrado en aspectos concretos, como revisar las interpretaciones de las escuelas o subrayar el carácter no histórico de los esquemas doxográficos (...) budistas. El presente artículo pretende hacer una nueva propuesta de revisión general centrada en enfrentar dos aspectos: 1) Como el modelo occidental se desarrolló con base en un único esquema indo-tibetano; y 2) la existencia de una gran pluralidad de propuestas dentro del ámbito budista. Para ello, la primera parte de la exposición introducirá tanto las características del género doxográfico budista como los problemas inherentes a cualquier enfoque doxográfico, para terminar con una presentación del modelo occidental y sus principales distorsiones. En la segunda parte, se ofrecerá una visión resumida de los principales desarrollos del género doxográfico en la India y el Tíbet, destacando la aparición del modelo clásico cuyo impacto en los primeros acercamientos occidentales al budismo constituye la última sección del artículo. (shrink)

Background No studies have been conducted in Mexico to ascertain what ethical problems doctors working at hospitals deal with. This article aims to describe the ethical conflicts most commonly identified by Mexican internists and the importance they attribute to each of these conflicts. Methods Voluntary survey to the members of the Internal Medicine Association of Mexico. Results Responses were submitted by 347 internists. Half of those face ethical conflicts almost always or frequently. The most commonplace and relevant conflicts are those (...) resulting from the clinical relationship (communication, confidentiality, informed consent, assessment of mental capacity, decisions involving incapacitated patients, and conflicts with family members), and secondly those problems related with the end of life (palliative care, withholding or withdrawing treatment, and “No CPR orders”). To resolve conflicts they seek support through protocols, Institutional Ethics Committees (IECs), and consultations with colleagues and, occasionally, with bioethics experts. Protocols and IECs are the tools most in demand among them. Conclusions 1) the most frequent and relevant conflicts are those caused by the clinical relationship, above all those due to doctor–patient communication, and secondly those due to problems which arise at the end of life; 2) though nearly all of them have doubts about how to resolve conflicts, the vast majority are satisfied with the way in which they do so; 3) to deal with conflicts, they seek support mainly in protocols, IECs, and consultation with colleagues; and 4) in order to resolve them better, what they most demand are protocols and IECs, but also bioethics consultants. (shrink)

En varios tratados españoles del siglo XVI, la esclavitud como fenómeno social y comercial adquirió una importancia teórica cada vez mayor con respecto al estatus legal y moral de los seres humanos. El presente trabajo trata de esbozar algunos de los argumentos con respecto al comercio de esclavos y sus implicaciones morales y legales de acuerdo los autores Tomás de Mercado (1530-1576) y Bartolomé Frías de Albornoz (s. XVI), mostrando cómo la discusión se encaminó hacia la expresión de derechos (...) individuales, sin, no obstante, superar el tradicional apego al concepto de esclavitud legal. (shrink)

__Forging People __explores the way in which Hispanic American thinkers in Latin America and Latino/a philosophers in the United States have posed and thought about questions of race, ethnicity, and nationality, and how they have interpreted the most significant racial and ethnic labels used in Hispanic America in connection with issues of rights, nationalism, power, and identity. Following the first introductory chapter, each of the essays addresses one or more influential thinkers, ranging from Bartolomé de Las Casas on race (...) and the rights of Amerindians; to Simon Bolívar's struggle with questions of how to forge a nation from disparate populations; to modern and contemporary thinkers on issues of race, unity, assimilation, and diversity. Each essay carefully and clearly presents the views of key authors in their historical and philosophical context and provides brief biographical sketches and reading lists, as aids to students and other readers. “Latin American philosophy has a long history of engagement with issues of race, ethnicity, and nationality. To date, however, there has been no volume that focused on the contributions of the major figures in the Latin American tradition, to illustrate their connections, and to illuminate the context in which much of their work occurred. This volume fills that gap and takes an important step in remedying this shortcoming in the existing philosophical literature, and also in the literature of related fields such as Latin American studies, ethnic studies, and the cross-disciplinary work of race, ethnicity, and nationality.” —_Manuel Vargas, University of San Francisco _. (shrink)

An inquiry into the current ways of knowing, their ramifications, and institutional and noninstitutional artistic practices that provide channels for education from below. Artistic Ecologies: New Compasses and Tools aims to both analyze and speculate about potentials of artistic ecologies, collective learning, and engaged pedagogies to engender new institutionalities. Going beyond tensions between individuals and institutions, Artistic Ecologies examines avenues for collective learning. If learning for life is emancipation—understood not just as a matter of power but of freedom—the essential question (...) that emerges is: What knowledge makes us free and how can institutions help produce it? In search of an answer, this publication’s textual and visual contributions explore sites and practices through which new institutionalities can emerge. Artistic Ecologies comprises essays analyzing current ways of knowing and their ramifications (Marina Garcés, Yayo Herrero and Pirate Care) and portraying alternative ways of forming knowledge through institutional and non-institutional artistic practices (DAAR—Decolonizing Architecture Art Research, Yael Davids, Max Jorge Hinderer Cruz, The Sensing Salon). Artistic contributions in various formats—poems, drawings, visual essays—by Luna Acosta, CAConrads, Eva Ďurovec, Teuta Gatolin, Margherita Isola, and Jammers illustrate heterodox channels for questioning the dominant forms of knowledge and educating from below. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:When an Arab Laughs in Toledo: Cervantes’s Interpellation of Early Modern Spanish OrientalismE. C. Graf (bio)My purpose has been to place in the plaza of our republic a game table which everyone can approach to entertain themselves without fear of being harmed by the rods; by which I mean without harm to spirit or body, because honest and agreeable exercises are always more likely to do good than harm.—Miguel (...) de Cervantes Saavedra, Prologue to Novelas ejemplares [my translation]We are engaged in a technical enterprise at the species scale.—Jacques Lacan, “L’agressivité en psychanalyse” [my translation]While I was all intent on watching him, he looked at me, and with his hands he spread his chest and said: “See how I split myself!”!—Dante Alighieri, Inferno 28.28–30 Click for larger view View full resolutionFigure 1.Sandro Botticelli, The Virgin and Child (c. 1490). Courtesy of the Fogg Art Museum, Harvard University; ©1999 President and Fellows of Harvard College. Click for larger view View full resolutionFigure 2.Salvador Dalí, Dream Caused by the Flight of a Bee around a Pomegranate One Second Before Awakening (1941). Courtesy of Museo Thyssen-Bornemisza, Madrid; ©1999 Artists' Rights Society (ARS), New York.For much of this century, Hispanists have labored in an effort to elevate Miguel de Cervantes Saavedra’s El ingenioso hidalgo don Quijote de la Mancha (1605, 1615) to the coveted status of the “first modern novel.” Today this kind of criticism may strike our postmodern sensibilities as a rather traditional enterprise, the kind more interested in establishing an elite hierarchy of literary tastes than in saying anything new about an author or text. For many, the study of literature is still an aesthetic beauty pageant in which “great books” like Laurence Sterne’s Tristram Shandy (1767) or Marie de la Vergne de La Fayette’s La princesse de Clèves (1678) are paraded across the stage in a contest to seduce the Western intelligentsia. 1 The postmodern student of literature may not have much concern for this age-old territorial contest, but she might be interested to learn that the fallout from Hispanism’s quest for the “first modern novel” has involved so much attention to, indeed complication of, Don Quixote, that the book now resembles more a postmodern text than an early modern one. At the turn of the century, we have been left with what Jorge Luis Borges would recognize as an “aleph”: an infinite ideological labyrinth that reflects and/or cannibalizes all forms, thereby escaping all attempts [End Page 68] to describe it. 2 Whatever we currently mean by “Cervantes” (an author, a collection of texts, an ideological construction, and so forth) carries with it an impressive range of critical responses. Cervantes has been labeled converso (Castro, Canavaggio), Christian humanist (Castro, Bataillon, Forcione, Herrero, Vilanova), disillusioned secularist (Lukács, Cascardi), precapitalist (Johnson), anti-essentialist (Wilson), anti-Eusebian (Presberg), Menippean (Bakhtin), feminist (El Saffar, Rabin, Cruz), sadist (Nabokov), ethnocentric imperialist (Mariscal), medieval (Gorfkle), homophobic (Martín), non-organicist Aristotelian (Read), and either discursively or actually homosexual (Combet, Rossi, Smith, Arrabal). This list is nowhere near complete, but the reader will grasp the robust effects of the plurality of perspectives on Cervantes.Each of these interpretations is valid to varying degrees within various contexts, but at present I am interested in reading Cervantes as the author of a multicultural manifesto on behalf of the Moriscos of Southern Spain. 3 Within the contexts of French Marxist philosopher Louis Althusser and Palestinian postcolonial literary critic Edward Said, materialist, postcolonial, and multicultural critiques of various forms of power and their ideologies can be seen as the fundamental propositions of Cervantes’s Don Quixote. 4 Cervantes’s ultimate orientation may perhaps be inescapably Eurocentric, but his responses to the European experience of the rise and expansion of an ethnocentric militaristic nation state are relatively centrifugal when compared to the attitudes of many of his contemporaries.In surveying some of the antihegemonic details of Cervantes’s novel, I am also interested in dispelling the popular myth of Don Quixote. Especially in the English-speaking world, and particularly in the United States, Don Quixote remains captive to a... (shrink)

The idea that natural selection acts on many levels—and not only at the level of organisms or individual genes—is increasingly accepted among biologists. However, it is not easy to reconcile this idea with the strictly “individualistic” conception of the evolutionary process that has always characterized Darwinian thought. Moreover, the individuality of some forms of life is a vague concept and therefore controversial. This is the case of Candidatus Magnetoglobus multicellularis, whose discovery immediately inspired the following question: Does the concept of (...) individuality have degrees? Alternatively, how far is this structure of prokaryotic cells from deserving to be called an organism? In this article, we propose a new conceptual scheme based on an idea of individuality that is not limited to organisms and that makes sense in terms of Darwinian evolution. In this conceptual scheme, selection at levels above that of the individual organism is interpreted as the evolutionary emergence of higher-level individuality. This proposal may serve as a basis on which to construct a promising hierarchical evolutionary theory. (shrink)

Implementing corporate social responsibility (CSR) in supply chains is not a trivial task. In fact, many firms in recent years have publicly proclaimed that in order to keep their CSR commitments, they had to reduce reliance on external suppliers by vertically integrating their operations. Our aim in this article is to examine whether there is truly a relationship between a firm’s CSR performance and its level of vertical integration. Drawing on a multi-industry sample of 2,715 firm-year observations, and after addressing (...) endogeneity concerns, we demonstrate that firms with higher CSR performance tend to vertically integrate more (or, outsource less). We also demonstrate that this tendency is weaker for firms that have higher degrees of asset specificity or international diversification. Our core conclusion is that CSR performance and outsourcing are at odds, but firms can reconcile this tension by deepening their collaborations with suppliers. (shrink)

This chapter contains sections titled: Acosta, José de (1539–1600) Alberdi, Juan Bautista (1810–84) Bello, Andrés (1781–1865) Bilbao, Francisco (1823–65) Bolkvar, Simón (1783–1830) Casas, Bartolomé de las (1484–1566) Caso, Antonio (1883–1946) Cruz, Sor Juana Inés de la (1651–95) da Costa, Newton Carneiro Affonso (b. 1929) Dussel, Enrique (b. 1934) Frondizi, Risieri (1910–83) Gaos, José (1900–69) González Prada, Manuel (1848–1918) Gracia, Jorge J. E. (b. 1942) Haya de la Torre, Victor Raúl (1895–1979) Hostos, Eugenio Marka de (1839–1903) Ingenieros, José (1877–1925) (...) Korn, Alejandro (1860–1936) Lastarria, José Victorino (1817–88) Lemos, Miguel (1854–1917) Mariátegui, José Carlos (1895–1930) Martk, José (1853–95) Méndez Sierra, Justo (1848–1912) Mora, José Maria Luis (1794–1850) Miró Quesada, Francisco (b. 1918) Rabossi, Eduardo (1930–2005) Ramos, Samuel (1897–1959) Rodó, José Enrique (1872–1917) Romero, Francisco (1891–1962) Sahagún, Fray Bernardino de (1499–1590) Salazar Bondy, Augusto (1925–74) Sarmiento, Domingo Faustino (1811–88) Ofelia Schutte (b. 1945) Sepslveda, Juan Ginés de (ca. 1494–1573) Torretti, Roberto (b. 1930) Vasconcelos, José (1882–1959) Vaz Ferreira, Carlos (1872–1958) Villoro, Luis (b. 1922) Vitoria, Francisco de (ca. 1483–1546) Zea Aguilar, Leopoldo (1912–2004) Acknowledgment Further Reading. (shrink)

Rescue workers have a stressful and risky occupation where being engaged is crucial to face physical and emotional risks in order to help other persons. This study aims to estimate work engagement levels of rescue workers (namely comparing nurses, firefighters, and police officers) and to assess the validity evidence related to the internal structure of the Portuguese versions of the UWES-17 and UWES-9, namely, dimensionality, measurement invariance between occupational groups, and reliability of the scores. To evaluate the dimensionality, we compared (...) the fit of the three-factor model with the fit of a second-order model. A Portuguese version of the instrument was applied to a convenience sample of 3,887 rescue workers (50% nurses, 39% firefighters, and 11% police officers). Work engagement levels were moderate to high, with firefighters being the highest and nurses being the lowest engaged. Psychometric properties were evaluated in the three-factor original structure revealing acceptable fit to the data in the UWES-17, although the UWES-9 had better psychometric properties. Given the observed statistically significant correlations between the three original factors, we proposed a 2nd hierarchal structure that we named work engagement. The UWES-9 first-order model obtained full uniqueness measurement invariance, and the second-order model obtained partial (metric) second-order invariance. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Hispanic Philosophy in the Age of Discovery ed. by Kevin WhiteIván JaksicKevin White, editor. Hispanic Philosophy in the Age of Discovery. Washington, DC: Catholic University of America Press, 1997. Pp. xv + 326. Cloth, $59.95.The quincentennial of what has been termed the “encounter” between Europeans and Indians in the New World in the late fifteenth century furnished the occasion for much denunciation of the evils inflicted by greedy (...) intruders on the indigenous population and their environment. Many a conference was convened to reflect on such [End Page 463] events from the perspective of what appeared to be a consensus on the ultimately negative effects of European discovery, conquest, and colonization. In this context, it is quite remarkable that a conference on Hispanic philosophy in the age of discovery should have been convened to examine the philosophical figures and treatises of the era. As it turns out, this volume represents probably one of the most enduring outcomes of the myriad activities of 1992. This is a volume that ranges widely into the philosophical world of the period, brings to light the richness and significance of philosophers and their work, and provides a coherent and consistently well-researched set of essays.The volume consists of fifteen essays divided into five parts. Part I consists of one essay by Jorge J. E. Gracia which offers a wide panorama of Hispanic philosophy from 1500 to 1650, as well as a lucid interpretation of the historical reasons why Hispanic philosophy seems to have reached a dead end in the context of modern European philosophy, and suffered the neglect of intervening centuries. Part II consists of one essay by Mauricio Beuchot on discussions concerning the conquest of Mexico; two essays by John Doyle and Marcelo Sánchez-Sorondo on the work of Francisco de Vitoria; and two essays on the celebrated dispute between Juan Ginés de Sepúlveda and Bartolomé de las Casas in 1550–51, the first by Eduardo Andújar and the second by Rafael Alvira and Alfredo Cruz. Part III includes essays by William Wallace on Domingo de Soto and Galileo’s science; Juan Antonio Widow on the economic thought of the Spanish Scholastics; Jean de Groot on the mysticism of Teresa de Avila; Yves Floucat on St. John of the Cross, and Mirko Skarica on the problem of future contingents. Part IV includes three essays by Norman Wells, Stephen Menn, and Carlos G. Noreña on the works of Francisco Suárez, probably the best-known Spanish thinker of the period. The volume closes with Part V, which has a long essay by John Deely on John Poinsot’s doctrine of signs.A volume of this scope and nature is bound to contain some overlap and repetition, as is the case with the pieces concerning the Las Casas-Sepúlveda debate. And yet these essays read well because the authors seriously undermine the conventional treatment of Sepúlveda as the hawkish defender of Indian slavery, and place him in the context of a larger Renaissance view of non-European peoples. Las Casas, in the view of the authors, had a great deal more in common with his opponent than the historiography has thus far suggested. In other sections of the volume, the variety of approaches and subjects on the part of the contributors challenges the reader to constantly shift grounds. Part III, for instance, takes us from the disquisitions on the velocity of falling bodies to the moral aspects of economic thought, and to the meaning of mystical theology. Fortunately, the competence of the researchers makes all individual pieces worthwhile even if this particular reviewer would have been somewhat more stringent with the space allotted to make a point.Contributors to this book leave no doubt as to the importance of their subjects, and yet they resist the temptation of exaggerating the extent of the influence of many of the Spanish authors on other European thinkers. Indeed, the essay by Norman Wells shows that while one must consider the linkages between Suárez and Descartes, there is [End Page 464] no reason to believe that the latter made Suárez’s position on the moderni... (shrink)

This article examines Aristotle's views concerning the possibility of friendship between human beings and nonhuman animals. The suggestion that he denies this possibility is rejected. I reassess the textual evidence adduced by scholars in support of this reading, while adding new material for discussion. Central to the traditional reading is the assumption that animals, in Aristotle's view, cannot be friends in virtue of their cognitive limitations. I argue that Aristotle's account of animal cognition is perfectly consistent with the possibility of (...) friendship between human beings and nonhuman animals. (shrink)

Many recent discoveries have confirmed the importance of Orphism for ancient Greek religion, philosophy, and literature. However, its nature and role are still very controversial. The key problem of its relationship to Christianity has been discussed by ancient and modern authors from many different viewpoints, albeit too often tainted with apologetic interests and unconscious projections. This free and thorough study of the ancient sources sheds light on these questions and illuminates the complexity of the encounter between Classical culture and Jewish-Christian (...) tradition. New perspectives on the relationship between Classical and Jewish-Christian culture On the avowed subject of Orphism Author is specialist within the field. (shrink)

Este artículo busca demostrar que, a partir de los lineamientos presentes en el capítulo II del reciente _Reprise du donné_ es posible proponer cuatro niveles de hermenéutica que nos permiten resolver algunos de los problemas de la fenomenología marioniana lúcidamente planteados por Christina Gschwandtner.

Latin America - its people, its politics, its economy - has burst upon the world scene with powerful images that have captured the curiosity of many English-speaking North Americans. The strategic importance of this vast region to the stability of the Wes.

La fenomenología marioniana ha recibido diversas críticas respecto de su lectura de la _Gegebenheit_ husserliana y heideggeriana. Este artículo se propone dar cuenta de la importancia fenomenológica de la concepción marioniana de la donación.

Este artículo se divide en tres partes. En la primera se procura situar la argumentación de Kant siguiendo todos los pasos dados en la Fundamentación III. Se optó por seguir la división interna comunmente aceptada, y no los conjuntos de parágrafos indicados por McCarthy. En la segunda, se desarrolla la crítica rea li za da por Allison. En la tercera, finalmente, se discuten, breve y sintéticamente, tres interrogantes: i) la relación entre la libertad transcendental y el imperativo categórico; ii) el (...) problema del círculo vicioso oculto y iii) las dos fallas de la deducción de la libertad en Fundamentación III, identificadas por Allison, comparando su argumentación con la de McCarthy.This article is divided into three parts. In the first part Kant´s argumentation following all the steps given in Fundamentación III is explained. The commonly accepted internal division was fol lowed, and not the sets of para graphs indicated by McCarthy. In the second part, the criticism developed by Allison is developed. In the third part, three questions are quickly and syntheti cally discussed; i) the relation be tween transcenden tal liberty and the categorical imperitive; ii) the problem of the hid denviscious circle, and iii) two errors in the deduction of liberty in Fundamentación III, identified by Allison, comparing his argumentation with that of McCarthy. (shrink)

CHAGAS, Wilson. O curso do Mundo - Livro com 188 páginas que "inicia com reflexões soltas e termina com fragmentos de um diário e notas de leitura", numa explicação do Autor. Wilson Chagas, escritor gaúcho, membro fundador da Academia Brasileira de Filosofia, nasceu em Jaguarão em 1921. Bacharel em Direito pela Universidade do seu estado natal, estudou filosofia na Universidade de Paris. É um dos fundadores da revista Quixote. Sua bibliografia inclui crítica e filosofia. Através de aforismos, diários, confidências, medita (...) filosoficamente com grande profundidade. Seu estilo é claro, incisivo, popular. A "orelha" vem assinada por Paulo Hecker Filho talvez o melhor escritor do Rio Grande do Sul; se não o mais importante, ao menos o mais ousado e criativo... E nos diz: "[... ] ele anda atrás da sua verdade. E a expõe com uma clareza que chega a ser didática, vantagem importante para quem lê crítica literária [... ]. Gosto que o livro saia [O Curso do Mundo] porque é bom no contexto de nossas letras. Desde muito, aprecio, por exemplo, Existência e Criação, o título que o abre. É uma visão existencial que, como essa filosofia quer, compromete a pessoa que a exerce, o que é raro no meio, exige pensar mais que reproduzir." Paulo Hecker Filho chama a atenção do leitor para os múltiplos assuntos enfocados pelo Autor que nos levam ao "raro e humanizante"[... ]. (shrink)

SÍNTESE - O Autor sugere a simplificação do problema filosófico sobre o ser. Pretende que os termos sejam bem definidos para uma clareza inicial dos conceitos. Faz um resumo do pensamento de Avicena. Seria o problema ontológico um pseudo-problema? Confronta o ser com o existir. O ser-coisa, o ser-essência evolui para o ser-existência, o ser-jogado-no-mundo. O homem, sem a sua consciência de valores, nada é. Conclui que o existir é apenas o do homem, ser capaz dos valores. O homem orienta-se (...) para Deus onde habita toda a plena Afirmação. (shrink)

La llamada _nouvelle phénoménologie_ ¿practica efectivamente una fenomenología? Este artículo se propone demostrar, a partir de un análisis de las propuestas de sus dos autores más representativos: Jean-Luc Marion y Claude Romano, que las obras de estos filósofos constituyen una auténtica fenomenología si se tiene en cuenta el particular estatuto que le otorgan a la instancia antepredicativa.

Este artículo trata sobre dos temas: cómo se establece el canon filosófico y las razones por las cuales la filosofía latinoamericana es generalmente excluida tanto del canon de la filosofía occidental como del canon de la filosofía a nivel mundial. El segundo tema permite ilustrar los problemas que surgen en el contexto del primero y proporciona una respuesta a ellos. El artículo sostiene que varias teorías que se proponen explicar la formación del canon y la exclusión de ciertos filósofos del (...) canon occidental en particular, no hacen justicia a la situación porque ignoran el papel de la tradición en el proceso. Más específicamente, se ilustra cómo la tradición explica por qué la filosofía latinoamericana tiende a estar ausente tanto del canon filosófico occidental como del mundial. This article discusses two topics: how the philosophical canon is established and the reasons why Latin American philosophy is generally excluded both from the canon of western philosophy and the canon of world philosophy. The second topic illustrates the problems that come up in the context of the first and provides answers to them. The article argues that several theories that purport to explain the formation of the canon and the exclusion of certain philosophers from the western philosophical canon in particular, do not do justice to the situation because they ignore the role of tradition in the process. More specifically, the article shows how tradition explains why Latin American philosophy tends to be absent both from the canon of western philosophy and the world canon of philosophy. (shrink)

In this work, we discuss the failure of the principle of truth functionality in the quantum formalism. By exploiting this failure, we import the formalism of N-matrix theory and non-deterministic semantics to the foundations of quantum mechanics. This is done by describing quantum states as particular valuations associated with infinite non-deterministic truth tables. This allows us to introduce a natural interpretation of quantum states in terms of a non-deterministic semantics. We also provide a similar construction for arbitrary probabilistic theories based (...) in orthomodular lattices, allowing to study post-quantum models using logical techniques. (shrink)

A nonuniform superconducting loop poses a challenge to statistical mechanics: assuming thermal equilibrium and applying the accepted rules, we obtain that the heat flow does not vanish.

This paper provides a new interpretation of Plato’s account of justice as psychic health in Republic IV. It argues that what has traditionally been considered to be one single analogy is actually a more complex line of reasoning that contains various medical analogies. These medical analogies are not only different in number but also in kind. I discuss each of them separately, while providing a response to various objections.

This chapter contains sections titled: Identity Identity of Latin American Philosophy Four Approaches History of the Controversy Conclusion References Further Reading.

The article aims at describing the Spanish welfare state and assessing its problems and perspectives. The description of its characteristics, based on a comparison with European countries, makes it possible to identify patterns similar to those of other Southern welfare states, with an important subsidiarity with regard to the family and an orientation towards the protection of the older population. Regarding the identification of problems, two technical problems are highlighted in the article. First, those related to sensitivity to economic crises, (...) which specifically translates into a high level of structural unemployment. And, second, those linked to the very accelerated demographic changes, which cause an aging of the population that aggravates the difficulties of financing the system. Finally, the article pays attention to several political and design problems of the welfare state in Spain. Political polarization and clientelism make it difficult to make consensual decisions aimed at giving continuity and legitimacy to the welfare state. The risks linked to a ‘patchwork design’ characterized by complexity and lack of coherence in the catalog of services are also pointed out. (shrink)

Plato’s ideas on the value of nature and humankind are reconsidered. The traditional suggestion that his thought is ethically anthropocentric is rejected. Instead “Ethical Ratiocentrism” (ER) is the environmental worldview found in the dialogues. According to ER, human life is not intrinsically valuable, but only rational life is. ER is consistent with Plato’s holistic axiological outlook but incompatible with ethical anthropocentrism.

This paper deals with a seeming contradiction that may seriously impair Aristotle’s definition of the soul in his De Anima. While this definiens has been widely regarded as providing a non-dualistic account of life-functions, grounded in a hylomorphic approach to living beings, Aristotle sticks to an instrumental language vis-à-vis the body, which he consistently refers to as a tool of the soul. It is argued that this philosophical way of talking should be taken at face value, without dismiss- ing it (...) as a stylistic feature or a theoretical hangover from Aristotle’s Platonic days. By paying close attention to the Peripatetic and Neoplatonic reception of the “soul – boatman analogy”, the paper concludes that organic bodies may be considered as instrumental in nature, without this entailing commitment to further individual souls conceived as “users”. (shrink)

El propósito de Levinas coincide con el intento moderno de recuperación de la verdad y del sentido aunque en una dirección y contenidos distintos. Si en Hegel la Aufhebung tendía a la Totalidad y lo Mismo , para Husserl será esencial la apertura de Mundo que tiene lugar ya en la experiencia de conciencia del ego trascendental, mientras que Heidegger, por su parte, primará la pregunta por el Ser. El intento de Levinas, en cambio, no será recomponer la relación entre (...) el yo, por un lado, y el mundo, lo absoluto, las cosas o el ser, por el otro, sino la recuperación de la relación entre yo-y-otro. No es un simple cambio en la dirección o en el contenido del sentido de la reflexión filosófica, sino un intento serio de encontrar una nueva significación, «otra manera que ser» que no termine siendo otro proyecto más de integración y síntesis. Lo que propone Levinas es una auténtica salida para la que traza el itinerario que va del ser al otro, recurriendo sencillamente a la experiencia que cotidianamente se nos impone a cada uno de nosotros con un peso incontestable, a saber: la presencia de las diferencias, de lo asimétrico, en definitiva, la manifestación del otro en tanto que otro. Es esta experiencia heterónoma ordinaria, esta vivencia diaria de la alteridad como dato primordial del fenómeno de la intersubjetividad el ámbito que ha intentado explorar nuestro autor. ¿Acaso es esta responsabilidad así sentida conjugable con una experiencia filosófica universal? ¿La responsabilidad puede llevarse hasta el límite de la substitución por el otro, hasta la de-posición del Yo sin identidad? ¿Qué tipo de relación puede darse con algo absolutamente asimétrico, exterior, previo e irreductible? ¿De dónde viene esa asignación apremiante de responsabilidad que llega hasta arrojarme en la obsesión y el asedio? ¿Cómo puede ser éticamente plausible un mandato tan traumatizante y violento que termina por convertir al sujeto en rehén, sustituido ya por los otros? ¿Es posible conciliar la libertad y la autónoma decisión del sujeto con una consideración de la subjetividad como «heme aquí», absoluta pasividad expuesta a los otros y vulnerabilidad de una piel que se ofrece al ultraje y la herida?. En definitiva: ¿es la subjetividad algo de lo que partimos o a lo que llegamos? (shrink)

O presente texto tem como objetivo discutir expressões das masculinidades negras a partir da poética do rap na produção do rapper paulista Criolo.

El artículo presenta, reconstruye y contextualiza la discusión filosófica a la cual Michel Henry somete el planteamiento de Martin Heidegger acerca de la disposición afectiva (Befindlichkeit). Henry toma como hilo conductor el concepto de cooriginariedad (Gleichursprünglichkeit) entre las estructuras existenciales. Sostendremos que la lectura de Henry no solo afecta a una herramienta metodológica central de Ser y tiempo; también nos aproxima, con una economía filosófica nada desdeñable, al núcleo argumentativo de la obra principal de Heidegger, núcleo que se entreteje a (...) partir de las estrechas relaciones que guardan ontología, fenomenología y analítica existencial. Sin embargo, el planteamiento de Henry ha sido encasillado dentro del «giro teológico» de la fenomenología. Con lo cual será necesario mostrar que la crítica a Heidegger puede sostenerse con independencia de la deriva teológica de la filosofía henriniana. (shrink)

Saint Thomas Aquinas explains that in the science of mobiles, when descending to the living, each one of the species of the animals and plants are attended specifying what is proper to each of them, and here is where De Sensu et Sensato is found. Aquinas enumerates the diverse types of living beings according to the parts of soul and enlists the books that have a relation with them, deducing that De Sensu et Sensato corresponds to the exterior act that (...) occurs when feeling. (shrink)

Saint Thomas Aquinas distinguishes three operations of the intelect and explains that the one which treats about composition and divition, or the affirmative and negative sentence, belongs to the book Peri Hermeneias. Thus, Aquinas proceeds to comment why the verb, the name and the statement are interpretations or voices with meaning and why this book focuses on the enuntiative sentence for the truth and the false are found in it.