This paper is divided into two parts: in (I) I put forward the general guidelines of rortyan lecture of Descartes, focused on his role as the inventor of mind as an inner space; in (II) I try to criticize an aspect of this lecture, by showing the existence of many connections between Descartes and m..

Este artículo muestra las líneas generales de la lectura rortiana de Kant, centrada en su papel como máximo representante de la conversión de la filosofía en epistemología, así como algunas críticas a dicha lectura.

La primera parte de este artículo discute el poder persuasivo de las narrativas, especialmente en historia de la filosofía, ligándolas con la oposición entre razón y emoción y también con el conocido tema rortiano de las redescripciones. Además, presenta brevemente las líneas generales de la reconstrucción histórica hecha por Rorty y la tipología de géneros historiográficos que establece. La segunda parte muestra ejemplos del modo en que Rorty usa la persuasión al elaborar dos de tales géneros: las reconstrucciones históricas y (...) las reconstrucciones racionales. The first part of this paper discusses the persuasive power of narratives, especially when applied to history of philosophy, linking it with the opposition between reasons and emotions, and with the well-known rortyan theme of redescriptions. It also presents briefly the outlines of the historical reconstruction made by Rorty and the typology of historiographical genres established by him. The second part shows some examples of the way Rorty uses persuasion to develop two such genres: historical reconstructions and rational reconstructions. (shrink)

This paper presents the concept of ‘religious certainty’ I have developed by drawing inspiration from Wittgenstein’s notion of ‘certainty’. After describing the particular traits of religious certainty, this paper addresses two difficulties derived from this concept. On the one hand, it explains why religious certainty functions as such even though all its consequences are far from being absolutely clear; on the other hand, it clarifies why, unlike the rest of certainties, the loss of religious certainty does not result in the (...) collapse of the world-picture made up of all certainties. Subsequently, it analyzes to what extent the teacher can teach religious certainty by acting as a facilitator for its acquisition–if desired—particularly bearing in mind that religious certainty cannot be attained at will. These basic teaching guidelines have several advantages. First, they make it possible to know the nature of religious certainty even better. Second, and most importantly, the fact of having adopted the perspective of a teacher who tries inculcating a religious certainty contributes to detecting and preventing forms of indoctrination that, arguably, might go unnoticed even when attempting to properly present religious certainty—or rather, this way of being religious—in current schools to foster understanding thereof. (shrink)

Índice del número colectivo Minga-Mutirão de Revistas Latinoamericanas de Teología 2013, «A los 40 años de la Teología de la Liberación: balance y futuro» VIGIL, José Maria. Presentación . BARROS, Marcelo; VIGIL, José Maria. Anunciaron su muerte, ¡pero está bien viva! Teología de la Liberación 40 años: balance y perspectivas . SUSIN, Luiz Carlos, Secretario Executivo do Foro Mundial de Teologia e Libertação, Porto Alegre, Brasil, Teologia da Libertação: de onde viemos, para onde vamos? ALMEIDA, Antonio José de (...) , Teologia da Libertação e transições eclesiasis pendentes para o futuro. ARAGÃO, Gilbraz, Recife, Brasil, A Libertação se desdobra em diálogo. Teologia da Libertação e pluralismo religioso. BARROS, Marcelo, Recife, Brasil, Para una teología bolivariana de la Liberación. Teología de la Liberación y Patria Grande hoy . SCHIAVO, Luigi, San José, Costa Rica , Tiempos oscuros, tiempos de monstruos. Teología de la Liberación y nuevos desafíos culturales. OSORIO, Sergio, Bogotá, Colombia , Una nueva dimensión epistemológica para la teología. La Teología de la Liberación y el desafío epistemológico. RODRIGUES SILVA Marcos, Coordenador da Comissão de Teologia Afro da ASETT, Teologia Afro (ou Negra) da Libertação: balanço e perspectivas. TOMICHÁ, Roberto, Cochabamba, Bolivia, Teologías de la liberación indígenas. VÉLEZ, Consuelo, Coordinadora de la Comisión de Teología Feminista de la ASETT, Universidad Xaveriana, Bogotá, Colombia, Teología feminista latinoamericana de la Liberación: balance y futuro. KERBER, Guillermo : Teología de la liberación y movimiento ecuménico. CASTILLO, Jorge, panameño profesor de teología en la Universidad de Nijmegen, Holanda, Teología de la liberación y «cristianismo mundial». VIGIL, José María, Panamá, Panamá, Teología de la Liberación en camino hacia nuevos paradigmas. (shrink)

Literature on indoctrination has focused on imparting and revising beliefs, but it has hardly considered the way of teaching and acquiring certainties—in Wittgenstein’s sense. Therefore, the role played by rationality in the acquisition of our linguistic practices has been overestimated. Furthermore, analyses of the relationship between certainty and indoctrination contain major errors. In this paper, the clarification of the aforementioned issues leads me to suggest the avoidance of the term ‘indoctrination’ so as to avoid focusing on the suitability of the (...) case to the concept rather than on the analysis of the case itself. This should facilitate that the process of helping children to acquire a world-picture—by teaching them to ignore alternatives to certainties—is definitely accepted as normal and natural, for many beliefs are expected to end up becoming ungrounded certainties not only in the medium or long term, but also, and above all, in the short term. (shrink)

Traducción, selección y estudio preliminar José María Felipe Mendoza * Edición bilingüe. Se recomienda descargar el PDF para visualizar mejor la traducción y el original en paralelo.

Wittgenstein scholars have tended to interpret the acquisition of certainties, and by extension, of a world-picture, as the achievement of a state in which these certainties are assimilated in a seemingly unconscious way as one masters language-games. However, it has not been stressed that the attainment of this state often involves facing a series of challenges or difficulties which must be overcome for the development of the world-picture and therefore the socialization process to be achieved. After showing, on the one (...) hand, how a world-picture is usually developed, and on the other hand, why a child who seemingly found itself trapped in a precocious skepticism might have serious problems in assimilating certainties, in this paper, I describe some of the challenges children often meet as they acquire a world-picture. Since the overcoming of these challenges is often needed for children to develop a world-picture, I aim at raising the awareness of the necessity of ‘learning to believe’, that is, of developing a series of skills that allow children to undertake the challenges described in this paper. (shrink)

Though Wittgenstein's On Certainty has been influential in analytic epistemology, its interpretation has been enormously controversial. It is true that exegesis has been mainly concerned with the proper characterization of Wittgenstein's very notion of ?certainty?; however, some important questions remain unanswered regarding this notion. On the one hand, I am above all referring to the study of the possibilities we have of retaining a certainty when it has seemingly been placed into question and, on the other hand, of regaining a (...) certainty once it has been lost. In this paper, I attempt to provide a detailed answer to both questions. In so doing, some important features of the picture of ourselves which emerges from Wittgenstein's On Certainty are also revealed. (shrink)

After describing Wittgenstein's notion of ‘certainty’, in this article I provide four arguments to demonstrate that no certainty can be acquired at will. Specifically, I argue that, in order to assimilate a certainty, it is irrelevant whether the individual concerned has found a ground that seemingly justifies that certainty; has a given mental state; is willing to accept the certainty on the proposal of a persuader; or tries to act according to the certainty involved. Lastly, I analyse how each of (...) these arguments is reflected in the way children acquire certainties. (shrink)

En el presente texto se intenta presentar una visión ordenada de la evolución de la pregunta de si es España una nación, y en caso de ser la respuesta afirmativa, si ha sido una nación normal y si es su historia la historia de una decadencia. La preocupación por el tema de “España como problema” se remonta al siglo XVII y llega a nuestros días. Nos detendremos especialmente en las tesis al respecto de Ortega y Gasset y su discípulo Julián (...) Marías. (shrink)

In this paper, I argue that the certainty about the wrongness of killing must not be considered as a universal, but as a local one. Initially, I show that there exist communities in which the wrongness of killing innocents is not a moral certainty and that this kind of case cannot be justified by arguing that such people are psychopaths. Lastly, I argue that universal certainties do not admit of exceptions: thus, the fact that some exceptional cases affect the certainty (...) that killing innocents is wrong, leads me to conclude that it is a local certainty. (shrink)

La “Teología del pluralismo religioso” (TPR) no es una teología “sectorial”, o “de genitivo”, que teologizara temas nuevos dentro de la “universa theologia”. O sea, la TPR no agranda cuantitativamente el campo de la teología. Hace su aportación, pero cualitativamente: trata los mismos temas, pero bajo una luz distinta, con otra pertinencia, otro “objeto formal”. Es una teología que replantea todo desde otra perspectiva, con otro ordenamiento, a partir de otro “paradigma”. Por eso, los desafíos de esta teología son fuertes. (...) Grandes perspectivas generales nunca antes cuestionadas, se derrumban ahora, y surgen otras nuevas, desafiantes. El autor se centra en una selección de los principales cambios que producen esos desafíos actuales. Los aborda y trata de justificarlos, mostrando en cada caso sus implicaciones para la reflexión teológica y para la vida cristiana. El paso de una valoración negativa del pluralismo a otra positiva, la nueva comprensión de la Revelación, la superación y hasta el abandono de la categoría de “elección”, las principales propuestas de cambio en campos tan sensibles como los de la cristología, la eclesiología y la moral, así como la transformación de la misión son las cuestiones de esto breve estudio. Palabras clave: Pluralismo; Cambio de paradigma; Pluralismo de principio; Elección; Inclusivismo; Misión. ABSTRACT The Theology of religious pluralism (TRP) is not “a sectorial” theology or “a genitive theology”, which would theologize new subjects, that is to say one more field inside the “universa theologia”. In other words, it does offer a quantitative novelty instead of a qualitative one. TRP deals with the same subjects, but from another point of view, another “formal object”. Everything is retrieved from another order, point of view, and “paradigm”. In this way, challenges seem to be huge. Great general perspectives that have never been are effected and new challenges reappear. The author works on the selection of main changes that produce current challenges. Such Challenges are presented and justified, showing in each case its implications for theological reflexion and well as for Christian life. The core of this brief study refers to the shift of a negative to a positive evaluation of the religious pluralism, a new understanding of the Revelation, the overcoming and the abandon of the category of the “election”, the main challenges in the sensible field of christology and moral, as well as the transformation of the mission. Key words: Pluralism; Shift of paradigm; Pluralism of principle; Election; Inclusivismo; Mission. (shrink)

Aunque Jusep Torres Campalans, la peculiar creación literaria de Max Aub, ha venido siendo objeto de numerosos comentarios, estudios y exposiciones, la peripecia editorial de la obra –un aspecto determinante para su adecuada valoración y recepción– apenas si ha captado el interés que merece hasta la fecha. Con el propósito de suplir esa carencia, el artículo se detiene en primera instancia en el marco intencional y coyuntural de su primera aparición y despliega después un ejercicio adaptado de bibliografía analítica donde (...) la edición príncipe es objeto de un somero análisis estructural y formal y se ve después sometida a contraste con todas y cada una de las ediciones en distintos idiomas que, desde 1958, se han venido sucediendo. Más allá de atender a las distintas versiones de una obra caracterizada en origen por una cuidada articulación de palabra, imagen y hechura material, el artículo aspira a promover la reflexión sobre el riesgo que entrañan ciertas rutinas editoriales para aquellas obras literarias que desbordan los márgenes de la convención. (shrink)

El artículo examina el papel de Crescas y Spinoza en la transición de la concepción medieval a la concepción moderna del universo. Crescas es presentado como ejemplo ilustrativo de la tensión entre aristotelismo y religión revelada y de cómo esta última provoca la disolución del aquel, allanando así el camino a la concepción moderna del universo. A continuación, se muestra cómo la concepción moderna se plasma en el pensamiento de Spinoza, el cual radicaliza algunos de sus rasgos definitorios. Esta radicalización (...) socava la noción tradicional del _Deus absconditus_ y conduce en Spinoza al remplazo de la religión por la filosofía como auténtica revelación divina. (shrink)

RESUMENEl hombre moderno puede estar tentado a dar por supuesto que la diferencia entre razón y locura no fue creada en un momento dado; lejos de tal cosa, puede pensar que dicha diferencia constituye un hecho evidente, ya que será suficiente que contemple detenidamente a un loco para convencerse de que no tienen absolutamente nada en común. Sin embargo, este artículo no sólo explica en qué consiste el orden primitivo que el hombre moderno comparte con el loco, sino que además (...) ilustra las resistencias que el hombre moderno muestra al apreciar dicho orden.PALABRAS CLAVERazón, locura, orden, sociedad, voluntadABSTRACTThe modern man may be tempted to presuppose that the difference between reason and madness was not created in a certain moment; far from that, he may think that this difference constitutes an obvious fact as, just by looking carefully at a madman he may realize that they have absolutely nothing in common. However, this paper not only explains the nature of the primitive order the modern man shares with the madman, but also illustrates the resistance the modern man puts up when noticing this order.KEYWORDSReason, madness, order, society, will. (shrink)

The diversity in colour patterns on butterfly wings provides great potential for understanding how developmental mechanisms may be modulated in the evolution of adaptive traits. In particular, we discuss concentric eyespot patterns, which have been shown by surgical experiments to be formed in response to signals from a central focus. Seasonal polyphenism shows how alternate phenotypes can develop through environmental sensitivity mediated by ecdysteroid hormones, whereas artificial selection and single gene mutants demonstrate genetic variation influencing the number, shape, size, position, (...) and colour composition of the eyespots. The expression patterns of the regulatory gene Distal-less reveal that these changes can arise at several different developmental stages, and the phenotypes indicate that some forms of changed pattern may occur much more readily than others. Further study of the genes, of the developmental mechanisms, and of the functions of the patterns will provide novel insights about the evolution of morphological diversity. BioEssays 21:391–401, 1999. © 1999 John Wiley & Sons, Inc. (shrink)

El presente texto es la traducción del latín al español de la _Suma de Teología_ (lib. I, tr. int., q. I, cap. I-IV) de Alejandro de Hales. Allí se explica la diferencia epistémica fundamental entre teología sagrada, filosofía primera, y las ciencias de la física y la matemática. Luego, se separa la teología sagrada de las demás ciencias especulativas bajo un criterio rector: la ciencia revelada se orienta por la gracia de Dios, mientras que las demás ciencias lo hacen sin (...) la gracia y por las solas fuerzas de la razón. Sobre esta distinción, luego se identifican los términos teología sagrada y doctrina sagrada sin descuidar la necesidad de armonizar la tradición teológica con el avance del aristotelismo latino de principios del siglo XIII. (shrink)

In this paper I will argue that when Aristotle uses the word ‘ἀρχή’ he is often referring to what we call a condition, whether necessary, sufficient or necessary and sufficient. To this end I will discuss how conditions for being, change, and knowledge, as identified by Aristotle, can be equated to ontological, physical and noetic principles, respectively.

It is expected that children increasingly learn to identify errors throughout their schooling process and even before it. As a further step, however, some scholars have suggested how a culture of error should be implemented in the classroom for the student to be able not only to locate errors but also, and above all, to learn from them. Yet the various proposals aimed at generating a culture of error in the classroom keep regarding error as all those responses and reactions (...) that are not considered as true or correct in each specific case, thereby not realizing that many of these alleged errors are really anomalies with very different characteristics and consequences despite their seeming resemblance. In this paper, I rely on Ludwig Wittgenstein’s On Certainty to clarify the difference between errors and anomalies. Subsequently, I provide guidelines that may be adapted by each teacher to her students’ needs and development level in order to foster a culture of error that begins by distinguishing er... (shrink)

Algunos autores han intentado considerar los delirios como certezas –entendidas en el sentido de Wittgenstein– debido a las similitudes que parecen existir entre sus respectivos estatus epistemológicos. Sin embargo, dicho intento ha sido criticado con agudeza, entre otras razones, porque el contenido de los delirios choca frontalmente con el contenido de las certezas, por lo que los delirios no pueden ser comprendidos debido a los cambios en las relaciones de significado. Pero es evidente que, aunque los delirios no se puedan (...) contemplar como certezas, muchos delirios afectan de un modo u otro al sistema de certezas del paciente. Partiendo de esta base, no es descabellado pensar que dicha influencia pudiera ser también recíproca: en otras palabras, parece sumamente recomendable analizar si algunos delirios se podrían contemplar como el resultado de variaciones en certezas. En este artículo llevo a cabo dicho análisis al intentar mostrar que el origen de algunos delirios pedestres y severos puede ser hallado en lo que llamaré “ceguera a posibilidades” e “incertidumbre”, términos que he desarrollado teniendo en cuenta la obra del filósofo Ludwig Wittgenstein. (shrink)

El objetivo del presente trabajo es especular sobre los factores que pueden llevar a un posible retorno del Estado en general y del Estado de Bienestar en particular, después de la etapa neoliberal que podría haberse cerrado con las crisis contemporáneas. Se trata de ver si la tendencia hacia el “Estado mínimo” se ha revertido, cosa que ya pudo haberse iniciado a finales del siglo XX, e incluso si el conjunto de crisis mundiales acaecidas a principios del XXI no habrán (...) acelerado tal tendencia. De todos modos, podría darse el caso de un retorno del Estado pero con un planteamiento sobre el Estado de Bienestar bien diferente del que tuvieron los que, a finales del siglo XIX y principios del XX, comenzaron a implantarlo en países centrales. (shrink)

San Agustín hace posible el uso de la retórica en la predicación cristiana, tanto en la teoría como en la práctica. Los mismos recursos, pero usados de otra manera. Esto puede analizarse mediante el uso y función de los "signa" en su propia predicación. Los "In Ioannis euangelium tractatus" proporcionan una base sólida para el estudio de los "signa", según los utiliza Agustín.

Among the elements which have gradually been complicating the countless representations of the Virgin Mary throughout history, this paper seeks to highlight and interpret conceptually one of special doctrinal significance in some Marian images during the fourteenth and fifteenth centuries: the temple, in whose interior some artists place some actual or symbolic episodes of Mary, from her birth or her Annunciation to the Sacra Conversazione, to give a few examples. Even though at first sight it looks as a mere scenographic (...) or ornamental ingredient, without iconographic value, this precise shape of temple reveals in fact some profound Mariological and Christological meanings. In that order of ideas, this essay is based on a double methodological strategy: first and foremost, to analyze some Marian images which include in the aforementioned period the shape of a temple, in order to see what kind of role such a religious building plays in them; secondly, to discover the relevant keys for interpreting such images, by analyzing some specific texts of the Church Fathers and medieval theologians who identify with Mary the figure of the «temple of God». For this reason, after a brief introduction to the problem, the present study is structured into three main parts inextricably intertwined: in the first we comparatively analyze twelve Marian paintings of the fourteenth and fifteenth centuries in which the Virgin appears inside a temple; in the second we explain the many exegesis that, in a consistent and strong patristic and theological tradition, identify the analogy of the templum Dei directly with the Virgin Mary, or indirectly with the Christ’s human body conceived in her womb; on the basis of this double analysis of images and exegetical writings, the third part of the paper states as a synthetic conclusion that the artistic representation of a temple or a church building in some Marian images of this period offers a compelling plastic metaphor of Mary and, ultimately, of her virginal divine motherhood. (shrink)