Fernández’ most recent book constitutes an articulated development of several philosophical considerations on memory displayed in previous, and forthcoming publications. The result of such articulated development ends up being a consistent account that provides an innovative and thought-provoking perspective on episodic remembering. This volume not only gathers and articulates the author’s previous ideas, but also provides new reflections, and objections that encompasses four significant domains in the philosophy of memory. In the first part of the book, Fernández offers an account (...) of both the metaphysics and the intentionality of episodic memory; in the second part, the author deals with certain phenomenological aspects involved in remembering; in the third part, two important debates in the epistemology of memory are discussed. (shrink)

According to proponents of irreducible cognitive phenomenology some cognitive states put one in phenomenal states for which no wholly sensory states suffice. One of the main approaches to defending the view that there is irreducible cognitive phenomenology is to give a phenomenal contrast argument. In this paper I distinguish three kinds of phenomenal contrast argument: what I call pure--represented by Strawson’s Jack/Jacques argument --hypothetical-- represented by Kriegel’s Zoe argument --and glossed-- first developed here. I argue that pure and hypothetical phenomenal (...) contrast arguments face significant difficulties, but that there is a sound glossed phenomenal contrast argument for irreducible cognitive phenomenology. (shrink)

ABSTRACT The focus of this essay is Kant's argument in the Groundwork for the Metaphysics of Morals III that regarding oneself as rational implies regarding oneself as free. After setting out an interpretation of how the argument is meant to go, I argue that Kant fails to show that regarding oneself as free is incompatible with accepting universal causal determinism. However, I suggest that the argument succeeds in showing that regarding oneself as rational is inconsistent with accepting universal causal determinism (...) if one accepts a certain, plausible view of the explanation of events. RESUMEN El ensayo se enfoca en el argumento de Kant en la Fundamentación de la metafísica de las costumbres III según el cual considerarse racional implica verse a uno mismo como libre. Se interpreta la forma en que debe entenderse el argumento y se afirma que Kant no logra demostrar que considerarse libre es incompatible con la aceptación del determinismo casual universal. No obstante, se sugiere que el argumento sí logra demostrar que considerarse a uno mismo como racional es incompatible con la aceptación del determinismo casual universal, si se acepta una cierta versión plausible de la explicación de los eventos. (shrink)

El presente trabajo intenta esbozar algunos elementos característicos de la epistemología de la ciencia a través de la historia. Busca cuestionar la rigidez de la objetividad y reconocer los límites de la razón humana. Finalmente, se espera describir una propuesta de epistemología más flexible para su vinculación con la investigación educativa, con la intención de dotarla de especificidad.

This paper presents philosophical perspectives related to the concept of boredom from the point of view of its forms and structural modes as developed by Martin Heidegger in his lectures at the University of Freiburg during the winter semesters of 1929 and 1930. We highlight a philosophical stance often overlooked in comparison to more traditional positions in Western philosophical thought—through the proposed hermeneutic-phenomenological processes, this will allow us to interweave their philosophical images with cinematographic narratives that enrich the factual understanding (...) of modernity. For this reason, we assume boredom and its essence, “tediousness”, as the fundamental mood of our era, thus permitting other mobilities of thought that warrant a study of phenomena relating to cultural entertainment as a symptom of the modern disease that distances Dasein from meeting, questioning, and self-care. (shrink)

IntroductionThis study aimed to evaluate, in adults with mild cognitive impairment, the brain atrophy that may distinguish between three AT biomarker-based profiles, and to determine its clinical value.MethodsStructural MRI was employed to evaluate the volume and cortical thickness differences in MCI patients with different AT profiles, namely, A−T−−: normal AD biomarkers; A+T−−: AD pathologic change; and A+T++: prodromal AD. Sensitivity and specificity of these changes were also estimated.ResultsAn initial atrophy in medial temporal lobe areas was found in the A+T−− and (...) A+T++ groups, spreading toward the parietal and frontal regions in A+T++ patients. These structural changes allowed distinguishing AT profiles within the AD continuum; however, the profiles and their pattern of neurodegeneration were unsuccessful to determine the current clinical status.ConclusionsMRI is useful in the determination of the specific brain structural changes of AT profiles along the AD continuum, allowing differentiation between MCI adults with or without pathological AD biomarkers. (shrink)

This text summarizes the 15 articles included in the book Futurizar el presente. Estudios sobre la filosofía de Leonardo Polo, edited by I. Falgueras, J. A. García and J. J. Padial. The writings are grouped in these chapters: Theory of language, History of Philosophy, Ratio and Will, Synderesis, Metaphysics and Anthropology. In this latest topic some very interesting and suggestive ideas are proposed.

The guide for the Perplexed is one of the most interesting books of the Medieval Philosophie. It is saturated of Arabic culture and it takes root in the intelectual and religious tradition of the Judaism.

Siguiendo la distinción tripartina en el hombre entre naturaleza corpórea, esencia y acto de ser personal, se trata de la virtud de la pureza o castidad y sus anejas, el pudor y la modestia, con referencia al cuerpo humano, a la voluntad y al corazón o intimidad humana siguiendo el pensamiento de L. Polo.

After studying the historical background of the philosophical treatment or neglect of intelectual habits, this paper focuses on the research on the nature of habits and is divided into two essential parts: a) The research on the relationship that habits keep with the acts of knowing and the objects known by acts; b) The study of the existing relationship within habits themselves and the human being that is superior to them. All of this is based on the papers writen by (...) Prof. Polo. (shrink)

In this paper we study the interpretation of Iacobi Zabarellae on the agent intellect. He argues that the agent intellect different from the potential intelect, to whom activates and lights it directly without mediation; He sais also that do not abstracts in us, that in it coincides his being with his operation, and that is God. It is, therefore, an Averroism combined with Platonic, Augustinians and Thomists elements.

En este trabajo se defiende que se puede conocer la verdad y el error merced a los hábitos cognoscitivos, porque éstos conocen los actos de pensar que conocen objetos pensados que se corresponden con lo real. Trata también de la verdad y del error. Asimismo de la adquisición, jerarquía, perfección y tipos de hábitos. Indica que todos los hábitos adquiridos de la razón se conocen mediante un hábito innato, la sindéresis. Alude también a los hábitos innatos superiores a éste, en (...) especial, a la sabiduría. (shrink)

V.E. Frankl’s ideas on suffering, death and human time are examined in this article. All three are interrelated, as they make no sense if not from the standpoint of the close bond of individual human intimacy with a personal God.

Este articulo revisa las tesis de los pensadores árabes Avicena y Averroes referentes a la teoría del conocimiento, en especial a su punto culminar, el entendimiento agente. Se añade la revisión crítica de Leonardo Polo a tales propuestas. El quid de la crítica poliana reside en que, frente al axioma de que el conocer es acto en cualquier nivel, tales pensadores mantienen la pasividad del conocer humano. Se concluye que esas interpretaciones son despersonalizantes, y se esboza la solución de sus (...) aporías. (shrink)

Esta comunicación tiene por objeto delimitar el ámbito de los trascendentales. Primero, presentando los que son, según este orden: esse, verum, bonum, pulchrum. Segundo, señalando los que no son: ahquid, res, causam, sustantia, natura, essentia. Por último, aclarando algunas dificultades respecto a: ens, unum, relatio.

Tras una breve exposición de la filosofía de Scheler, en este trabajo se defiende que su antropología ocupa un lugar central en sus escritos, y se revisan las aporías metodológicas y temáticas de su último libro, las formuladas en El puesto del hombre en el cosmos. After a brief presentation of Scheler's philosophy, we defend herein that his anthropology makes a fundamental part of his writings. We also examine the methodological and thematic aporias in his last book, those set out (...) in The Place of the Man in the Cosmos. (shrink)

ABSTRACTA cognitive autopoietic system is a dynamic, self-generating, organized and self-organizing thing which self-regulates with respect to an external medium. The present model of the effect of stress on a cognitive autopoietic system captures the notion of how a priori cognitive structures, combined with external sensations, constitute the basis for the development of cognitive structures and their architecture. The ESCA model integrates the fact that the mind–environment relation has a twofold effect: on one hand, it enables self-regulation of mind, but (...) on the other hand, it poses a potential perturbation on the same, which may result in the breakdown of the self-regulation of mind. The architecture of the CS developed on the basis of the ESCA model is consistent with the manifestations of the effect of stress on mind behavior at different levels. The ESCA model predicts that the faculty to concatenate... (shrink)

en este artículo se distingue entre estas realidades humanas irreductibles: naturaleza, esencia y acto de ser. La primera es la vida recibida de nuestros padres. La segunda consiste en el desarrollo que cada persona humana imprime a esa dotación natural. La tercera es cada quien, cada persona humana novedosa y distinta.

In this work we study the suggestive position of some authors who constitute an exception in the history of the philosophy in respect to the interpretation of the agent intellect, the great Aristotle´s discovery: Francisco Canals, Leonardo Polo and his disciples, because these authors put the agent intellect at the level of “ actus essendi hominis ”.

En este trabajo se estudia si, según Kierkeggard, el conocimiento de la propia intimidad humana es natural o exclusivamente sobrenatural. Se concluye que, aunque tal punto no sea explícito en los textos del pensador danés, ya que admite que la relación del hombre con Dios es en exclusiva sobrenatural, por medio de la fe, y que esta no es cognoscitiva porque acepta que Dios está detrás del absurdo, por consiguiente, según él no cabe antropología filosófica como ciencia. In this paper, (...) we examine whether knowledge of our own human intimacy is natural or exclusively supernatural, as Kierkegaard proposes. We conclude that, even though this idea is not explicit in his writings, he admits that man's relationship with God is exclusively supernatural through faith, and that faith is not cognitive because it accepts that God is behind the absurd; hence, philosophical anthropology is not possible as a science. (shrink)

El tema principal es la concepción de la política en Julio Irazusta (1899-1982), pensador adherido al nacionalismo argentino. Pero la obra tiene un sentido integral, y trata aspectos de biografía intelectual y analiza las influencias de autores como Maurras, Burke, de Maistre y Croce, que habrían obrado sobre el pensamiento de Irazusta"--Handbook of Latin American Studies, v. 58.

This paper argues that the science of logic follows the theory of knowledge. The objects are ens rationis. It admits that we have two kind of logic: formal logic, which follows via rationis, named abstractio formalis; and real logic, which follows via rationis, named abstractio totius. In consequence, there are divers habits of logic, which permit the use of our different acts of understanding, which pertain to both uses of ratio. Each one of these different logics has different principles: the (...) rational principle, the axioms of logic; the formal principle; the principle of generalisation. (shrink)

The "intellectus agens" is the zenith of the theory of the human knowledge according to Saint Thomas Aquinas. It is personal in each human being: one with the being of the human person. Separated from the body, without mixture with it, impassible and always in act. Innate cognoscitive light. It proceeds from God, and from Him it participates natural and supernaturally. Through the "intellectus agens" we are free and responsible. It permits to know everything, because it activates the different human (...) cognoscitive faculties. It uses the innate habits as instruments. It is perpetual, but after this life it will no know as now. (shrink)

This note presents the central points of Polo’s recent book, Nietzsche como pensador de dualidades: the reason of the present influence of the philosophy of the philosopher of Röcken; Polo’s critique of the hermeneutics of suspicion ; and Polo’s revision of the nuclear dualities of Nietzschean philosophy. It also explains the Polian prosecution of his theory of knowledge and his ontology contents in this book.

In this paper it is studied the habit of wisdom according to Leonardo Polo; intellectual habit that is innate, superior to the others, solidary to the personal intellect, to whom attains as to known at the level of the act of human being, and to the others personal transcendentals.

In this paper we study the agent intellect in the XIV century. This work is divided into 3 different parts: Averroism. Nominalism, eclecticism and reductionism. Potencialism.

En este trabajo se estudia la concepción del intelecto agente del filósofo Alfonso, arzobispo de Toledo.Este pensador critica tres sistemas filosóficos: a) El averroísmo, posición de quienes identifican elintelecto agente con Dios. b) El potencialismo, opinión de quienes piensan que es una «potencia» del alma.c) El nominalismo, parecer de quienes consideran que no hay una distinción real, sino sólo de razón, entreel intelecto agente y el posible. Este autor defiende el habitualismo, hipótesis que identifica el intelectoagente con un hábito innato, (...) en concreto, el de los primeros principios.In this paper we study the conception about the agent intellect of Alfonso, Bishop of Toledo. This thinkercriticizes three systems of philosophy: a) The averroism, hypothesis which sustains the identificationbetween the agent intellect with God. b) The potentialism, opinion of those who think that the agent intellect is a potency. c) The nominalism, position of those who defend that there is no real difference between the agent and the possible intellect. This author defends the habitualism, thesis that identifies the agent intellect with an innate habit, concretely, with the habit of first principles. (shrink)

Anthropology differs from ethics according to a hierarchy: a) its topic: anthropology deals with the human act of being, the essence and the human nature, whereas ethics subjects are limited to some dimensions of the human essence , which join the real goods by means of the human action; b) their methods: anthropology's noetical levels are higher and wider than the noetical methods of ethics.