Iniciamos una aproximación general a la obra de Ken Wilber en relación con la posible formulación de una teoría integral de la comunicación que aborde, sin dejar ningún espacio sin cubrir, los grandes interrogantes que plantean las transformaciones existenciales que estamos viviendo los habitantes del universo digital. Las posibilidades del modelo AQAL de Wilber para analizar los medios de comunicación actuales son fascinantes en aspectos como las fake news o la inteligencia artificial.

In this chapter, I propose a minimal construal of philosophical health that contains two core elements: variegated coherence and intentional directedness at a trans-subjective good. Combining elements from the works of Iris Murdoch and Marshall Rosenberg, I sketch a practice I dub non-violent just communication and argue that it promotes philosophical health as per the minimal construal and that we can derive from it a principle of philosophical health to complement the list of five principles of philosophical health that have (...) been proposed by Luis de Miranda. I then show that the practice of non-violent just communication promotes what Miranda Fricker has characterized as hermeneutic virtue and testimonial sensibility and, finally, suggest that my minimal notion of philosophical health is a useful tool to contrast various conceptions of philosophical counselling. (shrink)

Complexity science is an investigative framework that stems from a number of tried and tested disciplines—including systems theory, nonlinear dynamical systems theory, and synergetics—and extends a common set of concepts, methods, and principles to understand how natural systems operate. By quantitatively employing concepts, such as emergence, nonlinearity, and self‐organization, complexity science offers a way to understand the structures and operations of natural cognitive systems in a manner that is conceptually compelling and mathematically rigorous. Thus, complexity science both transforms understandings of (...) cognition and reframes more traditional approaches. Consequently, if cognitive systems are indeed complex systems, then cognitive science ought to consider complexity science as a centerpiece of the discipline. (shrink)

Né à Calcutta, Swâmi Vivekânanda (1863-1902) fut fasciné dans sa jeunesse par la modernité occidentale. Sa rencontre avec le grand mystique Râmakrishna changea le cours de sa vie. Il devint son principal disciple et après la mort du maître, il renonça au monde pour parcourir l'Inde en ermite errant. Sa participation au premier Congrès mondial des religions fut pour lui le départ d'une intense activité missionnaire qui introduisit la philosophie védantique en Amérique. Dans cet ouvrage de référence, il décrit et (...) analyse trois formes majeures de yoga : le Karma-Yoga, ou " yoga de l'action désintéressée ", le plus répandu en Occident ; le Bhakti-Yoga, ou " yoga de la dévotion " à une divinité, particulièrement populaire en Inde ; et le Râja-Yoga, " le roi des yogas ", discipline ascétique totale que seuls quelques rares initiés maîtrisent sans danger. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:DHARMA AND DESTRUCTION: BUDDHIST INSTITUTIONS AND VIOLENCE Christopher Ives Stonehill College Photographs ofgentle monks in saffron, the cottageindustry ofbooks on mindfulness, and the Dalai Lama's response to the Chinese invasion of Tibet have all helped portray Buddhism as the "religion of nonviolence." This representation ofBuddhism finds support in Buddhist texts, doctrines, and ritual practices, which often advocate ahimsa, nonharming or non-violence. The historical record, however, belies the portrayal of (...) Buddhism as a "religion of nonviolence." By reinterpreting early doctrines of ahimsa, Buddhist thinkers have legitimated violence in particular situations, practitioners have committed acts of violence, and Buddhist institutions have lent support to other institutions—social, political, and governmental —engaged in violence. In this paper I will examine Buddhist perpetration andjustifications ofviolence,1 with particularfocus on Japan, arguing that, historically, Buddhists' desire for institutional security has taken precedence over total rejection of violence. 1 I have restricted my discussion to the killing of other human beings. I do not consider suicide andthe killing ofnon-human animals. For a discussion ofBuddhism, (self-)sacrifice, and suicide in relation to Girard's theory, see Charles D. Orzech, '"Provoked Suicide' and the Victim's Behavior." 152Christopher Ives Non-violence The doctrine of ahimsa figures prominently in early and Theravadan Buddhism. The first ofthe five moral precepts (panca silani) in Buddhism is ahimsa, and in the Dhammapada the historical Buddha purportedly states, All are afraid of the rod. Of death all are afraid. Having made oneself the example, One should neither slay nor cause to slay. (Ross 202) The Buddhaalso sketches the consequences ofhurting orharming (himsa): Who with a rod does hurt Beings who desire ease [of nibbana], While himself looking for ease— He, having departed, ease does not get. Theravadan monastic codes and practices, such as the uposatha biweekly confession of moral transgressions and recitation of the 227 rules in the Patimokkha (Skt. Pratimoksa), are closely tiedto ahimsa. One ofthe Patimokkha's four "offenses of defeat" (parajika dharmas), for which the punishment is immediate expulsion of the monk or nun from the order, is killing another human being (Prebish 11). Mahayana texts continue this exhortation against violence. For example, in the Dasabhimika-sutra we read that a Buddhist "must not hate any being and cannot kill a living creature even in thought."2 Early Buddhist texts include depictions ofthe ideal Buddhist king, the cakravartin-raja or "monarch who turns the wheel [of the Dharma],"3 as an exemplar of nonviolence. Contemporary Buddhist activist Sulak Sivaraksa expresses it, this king is a "an ideal ruler, a world-conquering monarch, who subdued the earth through righteousness rather than war" (Sulak 129), and whose ten main duties include striving for peace and ruling with nonviolent benevolence (129). For well over 2000 years 2 Cited in Har Dayal, The Bodhisattva Doctrine, p. 199; quoted by Kraft, 5. In much ofthe first section of this paper I am indebted to Ken Kraft's introduction to his volume. 3 The metaphor ofturning the wheel refers to the historical Buddha's teaching ofthe Dharma and the later propagation of it by others. Dharma and Deconstruction153 Buddhists have lifted up Indian king Ashoka (c. 272-236) as an instantiation of this ideal. The early Buddhist doctrine of ahimsa should not, however, be construed as compassionate altruism. Luis Gómez and other scholars have delineated how ahimsa at first did not express some sort of underlying altruistic concern for the well-being of others. Vegetarianism and other ways of avoiding himsa, harming or violence, derived from ancient Indian ritual taboos againstblood and otherbodily liquids (Gómez 36). Buddhists ethicized and psychologized earlier notions of physical pollution, and advocated abstention fromviolenceprimarily as ameans ofself-cultivation, as a way to keep the mind pure, like an unstained cloth (36). (Scholars have even argued that the positive expression oíahimsa, the practice ofdirecting metta (loving-kindness) to others, originally had as much or more to do with the spiritual benefits accrued by the person directing the metta as it did with the well-being of the person receiving it. Only later was ahimsa furtherreinterpreted as positive regard forothers, as seen in the bodhisattva ideal of Mahayana Buddhism. Violence in Buddhist History At numerous times over... (shrink)

El presente trabajo recoge un análisis comparativo realizado entre diversos códigos y recomendaciones de buen gobierno tanto a nivel nacional como internacional. Durante el estudio, se ha revisado una amplia muestra de códigos de gobierno corporativo, prestando especial atención a los aspectos incluidos en los mismos relativos a la composición de los consejos de administración, la voluntariedad versus obligatoriedad de las recomendaciones, el tratamiento otorgado a las figuras de Presidente y CEO, etc., identificando las principales diferencias y similitudes entre ellos (...) y mostrando la evolución temporal de las distintas recomendaciones en los diferentes países e instituciones analizadas. Tras el análisis comparativo se observa que la mayoría de los códigos se orientan en la misma dirección, incluyendo apartados similares en todos ellos, aunque también existen pequeñas matizaciones específicas que los diferencian. (shrink)

Reasoning over our knowledge bases and theories often requires non-deductive inferences, especially – but by no means only – when commonsense reasoning is the case, i.e. when practical agency is called for. This kind of reasoning can be adequately formalized via the notion of supraclassical consequence, a non-deductive consequence tightly associated with default and non-monotonic reasoning and featuring centrally in abductive, inductive, and probabilistic logical systems. In this paper, we analyze core concepts and problems of these systems in the light (...) of supraclassical consequence. (shrink)

Reseña sobre el libro La técnica del capital. Ensayos sobre Bolívar Echeverría y Karl Marx, de Andrea Torres Gaxiola.

The present paper intends to place “Lo que queda de Auschwitz” in the Homo Sacer’s proyect started by Giorgio Agamben in 1995. In order to do so, we must point out, in the first place, the need of understanding this proyect as a political ontology, then the relation between this proyect and the philosophy of language of his youth, along with its ethical claims, and, finally, we must identify some of his fundamental moves, as the formation of ontological categories created (...) from historical figures which are able to show the “arcanum imperii” of the political system to which they belong. As a result, the paper shows the metaphysical foundation of the analysis of the subject carried out in “Lo que queda de Auschwitz”, and the way it affects the author’s ideas on ethics, leading to a open way to critics and posible reformulations. (shrink)

La pretensión de esto texto es mostrar que la condición de ‘amigos’ ha marcado la diferencia para la Academia de Platón, gracias al acercamiento que tiene el filosofo en sus viajes a la Magna Grecia, incluzo con la experiéncia del pitagorismo y su circulo selectivo. También Aristoteles ha tenido el pensamiento sobre los lazos de amistad mas allá de las emociones, al privilegiar la comunidad como hace Platón en las Leyes.

This article performs —in the first instance— a criticism to thinking and the fragmentation of human reality, grounded on the excess of rationality as the outcome of modern science reduction, which endeavors to abandon original thinking and limits human sense to concepts. Second, it presents the phenomenology and the mystical turn envisioned by French phenomenology, as a resignification possibility of the philosophical reflection —as a human happening—, evading the modern pretension of acquiring the structure of a scientific activity by means (...) of its formal logic. Third and lastly, from a reading of Jean-Luc Marion in Fenomenología de la donación, this paper proposes the reassessment of humanism or a posthumanism from love. (shrink)

Este artículo expone los resultados de una investigación que examina el estado de abandono teórico en que se encuentra la cuestión del desarrollo, a partir de las críticas hechas desde los enfoques neoliberal y ecologista. Aborda luego el análisis de la actual crisis del desarrollo en el mundo, para poner luego en discusión las distintas respuestas y propuestas que se han planteado frente a la crisis del desarrollo y los problemas que genera: el "dejar hacer al mercado", la tesis del (...) "crecimiento cero", el control demográfico, el concepto del desarrollo sustentable, etc., evidenciando sus respectivos aportes y sus insuficiencias. Redefine finalmente el concepto de desarrollo entendiéndolo como transformación y perfeccionamiento de la economía en el tiempo, y aborda la posibilidad de desplegar en el futuro la economía de solidaridad. (shrink)

En este trabajo se estudia un fenómeno didáctico que puede emerger en la construcción de dos nociones matemáticas, a saber, los números irracionales y la función periódica. Se analizan los conflictos semióticos asociados al reconocimiento visual de la periodicidad numérica y funcional. Se observa que estos conflictos se pueden agrupar fundamentalmente en tres dimensiones: una, cognitiva, relativa a la forma de adquisición de las nociones por los sujetos, en especial en aquellos aspectos relativos a la percepción visual; otra, epistémica, relativa (...) al significado atribuido a los objetos matemáticos; y, finalmente, de enseñanza, relativa a reglas del contrato didáctico. El estudio fundamenta teóricamente y aporta datos empíricos sobre las dificultades asociadas a estas tres dimensiones en la construcción de número irracional y de la función periódica. (shrink)

This article explores the complex process of integrating Tycho Brahe's theories into the Jesuit intellectual framework through focusing on the international community of professors who taught mathematics at the College of Saint Anthony (Colégio de Santo Antão), Lisbon, during the first half of the seventeenth century. Historians have conceived the reception of the Tychonic system as a straightforward process motivated by the developments of early modern astronomy. Nevertheless, this paper argues that the cultural politics of the Counter-Reformation Church curbed the (...) reception of Tycho Brahe within the Jesuit milieu. Despite supporting the Tychonic geo-heliocentric system, which they explicitly conceived of as a ‘compromise’ between the ancient Ptolemy and the modern Copernicus, and making recourse to some of the cosmological ideas produced in Tycho's Protestant milieu, the Jesuits strove to confine the authority of the Lutheran astronomer to the domain of mathematics. Philosophy was expected to remain the realm of Catholic orthodoxy. Thus, while Tycho Brahe entered the pantheon of ‘Jesuit’ authorities, he nonetheless was not granted the absolute status of intellectual authority. This case demonstrates how the impact of confessionalization reached well beyond the formal processes of science censorship. (shrink)

On the Attributes of Berkeley’s God · It is clear among Berkeley’s scholars that God plays an essential role in his immaterialist proposal ; however, it is not so clear how we know Him and, in particular, what are His own attributes. In this paper I first review the characteristics of finite spirits and through them I analyze the Infinite Spirit or God with the aim of showing that His main attributes are four, namely, i) being volitional, ii) being creator-upholder, (...) iii) being perceptive, and iv) being a permanent interlocutor. These attributes, which are coherent and consistent with immaterialism, allow us to better understand the epistemic and ontological role that God plays in Berkeley’s philosophy. (shrink)

The marriage of Athens and Jerusalem: Philo of Alexandria -- Christian philosophy after Philo -- The rabbi and the friar at a glance -- The divine attributes -- In the beginning -- Divine providence -- Natural law -- Prophecy.

Este texto interroga acerca do nosso modo de vida a partir da pandemia do Sars-Cov-2 com o intuito de refletir sobre como interagimos com os outros humanos e não-humanos. Para isso temos como referência Obaluayê, o Orixá da cura, em diálogo com alguns pensadores que problematizaram a vivência humana nesse atual período. Portanto é um texto propositivo com base na interrogação se as chagas que nos acompanham propiciam outras experiências no mundo?

This article seeks to provide a reflection based on philosophy and sociology around the occupation, if any, of the humanities. According to the hermeneutics of founding texts on the question “What is man?” and on various perspectives on it, a reflection is configured that aims to sustain what, in the author's view, corresponds to be the basic and determining occupation of the humanities. For this, five sections will be developed in which an introduction to some basic ideas about the humanities, (...) foundations of a philosophical anthropology, what is man from the study of sociology, what is man from the study of biology and neurosciences, and the humanities as a whole are exposed. The article aims to contribute to the understanding that cultivating the humanities and developing them requires an intention to make them a conceptual and unfinished representation of the world, not a piece of ductile clay in the image and likeness of those who see in them the stage of praxis by excellence. It is mainly concluded that the relevance, the very nature of the humanities, lies in broadening the spectrum of questions about what is man, before attempting to provide complete answers, so that, at the very moment in which the crucial question “What is man?” is found a finished answer and it becomes law, not only is a resolved question left, but also a meaningless life. (shrink)

El objeto de este trabajo es estudiar la relación del filósofo francés Roland Barthes (1915-1980) con la religión, en concreto el cristianismo. Para ello, indagaremos la presencia de la religión, como objeto, como tema y como motivo, en las obras de Barthes y en algunos escritos personales suyos. En conclusión, mostraremos que el cristianismo está presente a lo largo de toda su obra y es importante desde el punto de vista de este autor.

Castro, Rodrigo y Chamorro, Emmanuel (eds.) (2021)Para una crítica del neoliberalismo: Foucault y Nacimiento de la Biopolítica Madrid: Lengua de Trapo, 538 p. ISBN 978-84-8381-265-5.

Suprastate policy formation in such bodies as the WTO remains fundamentally exclusive of individuals within states. This article critiques the "don't kill the goose" arguments commonly offered in defense of such exclusions.

En este artículo se busca indagar, por un lado, las aporías que Gadamer detecta en la propuesta epistemológica de Dilthey y, por el otro lado, las aporías que el propio Dilthey encuentra en el obrar de las ciencias del espíritu. El objetivo de este artículo será mostrar las limitaciones de la crítica gadameriana y reconocer que la obra de Dilthey excede el análisis exclusivamente objetivista. Esto permitirá demostrar que la filosofía de Dilthey es una indagación del mundo humano entendido como (...) mundo activo. En otros términos, sus estudios son más que una investigación epistemológica. Se buscará sostener que la fundamentación de las ciencias del espíritu desarrollada por él se sostiene gracias a su investigación sobre la dinámica de la vida humana, del mundo común e histórico donde actúa el hombre. This paper seeks to investigate, on one hand, the aporiae that Gadamer detects in Dilthey's epistemological theory, and, on the other hand, the aporiae that Dilthey himself finds in the work of the human sciences. The goal of this paper is to show the limitations of Gadamer's critique and to recognize that Dilthey's work exceeds the objectivist analysis. This will allow proving that Dilthey's philosophy is an inquiry into the human world understood as an active world. In other words, his studies are more than an epistemological investigation. I will seek to claim that the basis of the human sciences developed by him is the result of his research on the dynamics of human life, on the common and historical world where man acts. (shrink)

Frente al agotamiento del sistema democrático occidental y sus limitaciones, Luis Villoro ve al futuro y plantea la necesidad de construir nuevos Estados y replantear las sociedades a partir de tres ejes centrales: justicia, democracia ...