RESUMENPara Gadamer, la medicina es un arte que, a diferencia de las otras artes (las artes de los artistas), no produce obras de arte. Pero en este saber hacer, vacío de arte, «sin obra» radica su valor hermenéutico más propio. Esto da lugar a una declaración gadameriana que, en la época del positivismo científico, parece una ofensiva injuria: «La medicina es un arte». Estos vínculos entre Estética y Medicina nos pueden parecer sorprendentes, sin embargo ya en Nietzsche existen, pero en (...) términos diferentes. Para Nietzsche, como veremos, el proceso artístico está fisiológicamente determinado. Esto quiere decir que el arte es considerado como una función orgánica, como algo subordinado a la vida que sirve funcionalmente a la misma.PALABRAS CLAVESARTE, SALUD, CURACIÓNABSTRACTFor Gadamer, medicine, in contrast to the other arts (the arts belonging to artists), does not produce works of art. But it is in this knowing how to execute, bereft of art, this non-work of art that its true hermeneutic value inheres. This gives rise to the Gadamerian affirmation that appears in our era of scientific positivism to be a downright insult: Medicine is an art. These links between Aesthetics and Medicine may strike us as surprising, and yet they are already present in Nietzsche, though in different terms. For Nietzsche, as we shall see, the artistic process is physiologically determined. This means that art is looked upon as an organic function, as something subordinate to life, functionally serving it. KEYWORDSART, HEALTH, HEALING. (shrink)

De acuerdo con una influyente interpretación, ejemplificada por von Herrmann, la postura que se asuma con respecto a la metodología reflexiva marca el contraste entre una vertiente reflexiva y una vertiente hermenéutica de la investigación fenomenológica. Recientemente, autores como Zahavi, Crowell y Cai han cuestionado la legitimidad de establecer dicho contraste a partir del método de la reflexión. Mi propósito es discutir la crítica central que Heidegger, basándose en Paul Natorp, dirige a la reflexión fenomenológica. Luego de presentar tres posibles (...) interpretaciones de la crítica de Heidegger, y de sugerir la pertinencia de una de ellas, argumento que para contrarrestar dicha crítica es necesario ir más allá de la defensa de la metodología reflexiva que Husserl esboza en el § 79 de Ideas I, y apelar a una distinción entre una objetualidad cósica y una objetualidad temática, sugerida en textos husserlianos posteriores.According to an influential interpretation, epitomized by von Herrmann, the stance that one takes on the reflective methodology determines a contrast between a reflective and a hermeneutic understanding of the phenomenological investigation. In recent years, authors like Zahavi, Crowell, and Cai have challenged the validity of this interpretation. My aim in this article is to discuss the critique that Heidegger, drawing on ideas from Paul Natorp, addresses to phenomenological reflection. I first present three possible interpreta-tions of Heidegger’s critique, and suggest the superiority of one of them. Secondly, I argue that in order to respond to that critique one must go beyond the defense of reflection indicated by Husserl in § 79 of Ideas I, and appeal to a distinction between thing-objecthood and thematic objecthood, suggested in some of Husserl’s later writings. (shrink)

Resumen: Esta exposición intenta comprender las formas culturales de comunicación y fijación mnémica en una narración específica que Davi Kopenawa, chamán Yanomami, expone al antropólogo Bruce Albert, en virtud de los modos de existencia amazónicos, refiriéndose en particular a la intensidad de los espíritus selváticos y a la experiencia chamánica con los mundos espirituales. En el contexto de una extensión vegetal dispersa y sobresaliente, afirmamos una sociabilidad cotidiana en el marco de una “ética respetuosa o amorosa” entre todas las formas (...) de vida, expresada estéticamente en formas significantes y transportadoras de emociones desarrolladas por la cosmología amazónica. Para ello utilizamos las nociones que Aby Warburg emplea en su estudio de la cultura de las imágenes, en tanto curso por el que estas pueden entenderse como organismos vivientes susceptibles a transformación, preservando su propia biología en la trasmisión codificada de la memoria.: This exhibition tries to understand the cultural forms of communication and mnemic fixation in a specific narrative that Davi Kopenawa, Yanomami shaman, exposes to the anthropologist Bruce Albert, by virtue of Amazonian modes of existence, especially referring to the intensity of jungle spirits and experience Shamanic with spiritual worlds. In the context of a dispersed and outstanding plant extension, we affirm a daily sociability within the framework of a “respectful or loving ethic” among all life forms, aesthetically expressed in significant and transporting forms of emotions developed by Amazonian cosmology. For this we use the notions that Aby Warburg uses in his study of the culture of images, as a course by which they can be understood as living organisms susceptible to transformation, preserving their own biology in the coded transmission of memory. (shrink)

The so-called “disquotational theory of truth” has not previously been developed much beyond the thesis that saying, for example, that ‘Snow is white’ is true amounts only to saying that snow is white. Marian David has set out to see what further sense can be made of the disquotational theory, and to compare its merits with those of correspondence theories of truth. His prognosis is that an intelligible disquotational theory of truth can be developed but will suffer from drastic shortcomings (...) that make it all but unusable. (shrink)

The Hungry Soul is a fascinating exploration of the natural and cultural act of eating. Kass brilliantly reveals how the various aspects of this phenomenon, and the customs, rituals, and taboos surrounding it, relate to universal and profound truths about the human animal and its deepest yearnings. "Kass is a distinguished and graceful writer. . . . It is astonishing to discover how different is our world from that of the animals, even in that which most evidently betrays that we (...) too are animals--our need and desire for food."--Roger Scruton, Times Literary Supplement "Yum."--Miss Manners. (shrink)

For an action to be free, for an agent to be responsible for his action, it is sometimes thought that he must act from a will that is free or for which he is responsible. There is a connection between freedom of action and freedom or autonomy of will, but the connection cannot be the one envisaged here, modelling free will on a free action, for not only does that set off an obvious regress, but as importantly the elements of (...) the will, beliefs and desires, are not states within an agent's voluntary control, not states for which he is directly responsible. Though these states are not within an agent's control, whether he believes or desires autonomously has a crucial bearing on his responsibility for his subsequent actions. And though he is not directly responsible for these states, he can be indirectly responsible for them, and that factor too can have a crucial bearing on his responsibility for his actions, in particular for those actions that are produced by beliefs that are false. (shrink)

In this paper we argue that defenders of Frankfurt-style counterexamples to the Principle of Alternative Possibilities do not need to construct a metaphysically possible scenario in which an agent is morally responsible despite lacking the ability to do otherwise. Rather, there is a weaker (but equally legitimate) sense in which Frankfurt-style counterexamples can succeed. All that's needed is the claim that the ability to do otherwise is no part of what grounds moral responsibility, when the agent is indeed morally responsible.

The question of the status-onto-epistemological-the art is plausible to apply it to any context and cultural domain? Some authors argue that yes without any remorse, address this position in this note: [1] makes a briefly is a bibliographic description of the debates on this problematic, [2] raises the issue of the status of art, within the framework supported by Belting and Lessing, and [3] in correspondence with the above, indicated summarily the difficulties and considerations to take into account when attempting (...) to apply licentiously this approach to what we consider is not "Western art", exempli gratia, the Islamic. (shrink)

A collection of papers dealing with history as a way of knowing, not a mode of discourse.

This paper analyzes the relationship between the meanings of the particular aesthetic judgments (I) pronounced by any person on artwork and the artwork itself. The purpose is to state the following hypothesis: it is false that a consumer is stupid and unable to recognize the quality work of art and meaning of, it is more, all the phrases enunciated in natural language is not a conjecture, but that recognize and reflect the quality of the work. A work of art like (...) any other human product, is likely to be measured and therefore valued, fact, despite the opinion of the artists. Preliminary results obtained lead us to that decision there are common patterns for each of the elements of the art world, which also requires the formulation of a much more simple and elegant. (shrink)

Clásicos y modernos -- Convenciones y mixturas -- Cine independiente -- El nuevo canon -- Cine latinoamericano -- Cine ecuatoriano -- Temas.

En este artículo nos ocupamos de la Polémica conceptual entre la lectura de la metafísica de Aristóteles que hace el profesor suizo André de Muralt, que se vertebra sobre la doctrina analogía del ser, y la interpretación de Pierre Aubenque, que defiende una Interpretación aporética, que niega la presencia de tal doctrina en los textos aristotélicos. Esbozaremos, por tanto, dos imágenes muy distintas del pensamiento aristotélico. El Aristóteles de Aubenque es un filósofo que fracasa en su pretensión científica y que (...) acaba reconociendo la imposibilidad de unificación de la ciencia física y la ciencia de los principios, inaugurando un pensamiento del límite y del ideal inalcanzable de la perfecta univocidad, lo que constituye el problema de/ser que no alcanza una solución El Aristóteles de Muralt es el artífice de la invención del discurso metafísico, que se estructura sistemáticamente, proveyendo los temas, los conceptos y las grandes líneas de fuerza que en su desarrollo analógico impulsarán el nacimiento de las diversas formas del pensamiento Occidental. (shrink)

[ES]Una historia de la ontología que pretenda dar cuenta de su acontecer de manera integral y equilibrada, ha de considerar tanto los aspectos historiográficos y filosóficos de sus fuentes así como los relativos a su contexto socio-cultural y necesariamente en relación con los de la metafísica, pues sus historias están indisolublemente ligadas, aunque ello no significa que necesariamente sean las mismas. En este trabajo, se intenta de manera elemental y mínima bosquejar dichas consideraciones, a través de una breve revisión historiográfica (...) de distintas nociones y hechos que puedan configurar una base sólida para la constitución de la historia de la ontología e interpretación de su significado y naturaleza. [EN] A history of ontology that pretends to be an integral and well-balanced account of its development, must considerer the historiographical and philosophical aspects of its sources, as well as the relation with its socio-cultural context, and necessarily, the relation with the same aspects of Metaphysics, as both histories are inextricably related, without necessarily being the same. In this work, it is intended, in a minimal way, to outline such considerations, trough a brief historiographic revision of the distinctive facts and notions that can configure a solid ground for the constitution of the history of ontology and the interpretation of its significance and nature. (shrink)

This article is concerned with an apparent similarity between the conceptions of human nature found in the early work of Jean-Paul Sartre and certain forms of transhumanism, and the role of a particular conception of human nature in the application of transhumanist ideas to debates on performance-enhancement. The article begins with a brief outline of major features of Sartre's phenomenological work (?I). The article then gives a more detailed account of the relationship between Sartre's phenomenological ontology and the view of (...) human nature expressed in Existentialism and Humanism (?II). This is followed by an outline of the central features of Sartre's later work that have a bearing on his view of human nature (?III). This allows the articulation of two possible different uses of the expression ?human nature?. A contrast is drawn between the more satisfactory of the two and the view of human nature that appears to motivate transhumanism (?IV). The article will conclude by considering the implications of Sartre's view on human nature for the advocacy of what purports to be a transhumanist project in relation to performance-enhancement in sport (?V). (shrink)

My aim in this paper is to outline and discuss Vico's conception of the nature and importance of hermeneutics. Vico never used the word ‘hermeneutics’ but since we would now recognize one aspect of what he was offering in his New Science as a theory for the interpretation and understanding of past cultures, I shall occasionally talk in terms of a theory of hermeneutics. My procedure will be to indicate first the context which led Vico to think that it was (...) important to have a theory of hermeneutics and why he thought that such a theory ought to have a certain form. I shall then try to show that there are two forms of the theory. The first, in which hermeneutics is dependent upon metaphysics, involves certain unacceptable features which arise from the context in which he originally formulated it. The second, in which metaphysics is dependent upon hermeneutics, requires that the theory be freed from an important aspect of this context. Finally, I shall ask whether, in this second form, the theory has something to commend it to contemporary thinkers. (shrink)

ISSN:1909-9711 (En línea) Misión La Revista Acta Colombiana de Psicología publica hallazgos originales de las investigaciones en Psicología y de esta disciplina en diálogo con otras, con el propósito de divulgarlas a la comunidad universitaria y a todas las personas interesadas en conocer sus nuevos avances y aplicaciones a distintos campos y necesidades de la sociedad contemporánea.

During the 20th Century, a progressive analysis of the impact of aesthetics on geopolitics and territorial arrangement has been developed. If so far the Renaissance perspective, as a technique that is proper of the measurement of space, had enabled the development of politics as territorial sovereignty, the new technologies of information and communication have provoked a crisis for the very possibility of control and measure over said space of political appearance. Through the writings of Paul Virilio, this article analyzes the (...) crisis of space as a possibility of measuring and organizing production in the information age, identifying the major consequences of the decay of politics over social and urban relations. (shrink)

This bibliographical guide gives a comprehensive overview of the historiography of philosophy and thought in the Japanese language through an extensive and thematically organized collection of relevant literature. Comprising over one thousand entries, the bibliography shows not only how extensive and complex the Japanese tradition of philosophical and intellectual historiography is, but also how it might be structured and analyzed to make it accessible to a comparative and intercultural approach to the historiography of philosophy worldwide. The literature is categorized and (...) organized according to thematic focus areas such as geographical regions and continents, nations or peoples, religious traditions and philosophical teachings such as Buddhism, Islam, Shintō, and Confucianism, as well as disciplines such as ethics, aesthetics, and political thought. The bibliography is accompanied by an introduction outlining the research method as well as quantitative and qualitative approaches to analyzing the material, followed by a chronological overview of the historiography of philosophy and thought in the Japanese language and of the Japanese tradition of writing “world histories of philosophy.” As a first step towards a “history of the historiography of philosophy” in non-European languages, we hope that this guide will provide a useful tool for interculturally oriented scholarship aimed at a non-Eurocentric and diversified historiography of philosophy in a global perspective. (Open access, see link below.). (shrink)

A comienzos de la década de los 80, el filósofo Gilles Deleuze aplicó la teoría de la imagen de Bergson expuesta en Materia y Memoria (1896) a la imagen cinematográfica con la intención de desarrollar nuevas herramientas conceptuales que, a través de un análisis de la historia del cine, permitieran poder delinear mejor tanto la relación cognoscitiva más allá de los presupuestos de sujeto-objeto, como una teoría de la comunicación pre-verbal no estructuralizada fonéticamente que superara definitivamente la concepción lacaniana del (...) lenguaje. Si bien dichos análisis pueden ser vistos también como el establecimiento de unos principios alternativos a las teorías del montaje tanto de Vertov como de Eizenshtéin, el interés primario de nuestro paper se centrará en la redefinición de las categorías espacio-temporales que conlleva esta nueva teoría del cine esgrimida por Deleuze. Concretamente analizaremos cómo la nueva tecnología cinematográfica, especialmente en su desarrollo europeo de la segunda postguerra (Godard, Fellini, Syberberg, Tarkovski) supone una comprensión temporal por completo ajena a cualquier comprensión de causalidad lineal, teleológica o no, de corte cronológico. En su lugar, el cine en tanto que medio de comunicación propio del mundo metropolitano contemporáneo emplea unas categorías temporales más cercanas a conceptos como “acontecimiento” o “haecceitas”, que en algunos puntos lo acercan a la concepción del tiempo desarrollada por Walter Benjamin, pero que por otro lo relacionan directamente con formas aiónicas del mismo ya estudiadas por Deleuze en la década de los 60, y aplicadas al estudio del dadaísmo en la de los 70. (shrink)

A diferencia de la ciudad medieval y de la metrópolis decimonónica, la lógica de funcionamiento de las actuales postmetrópolis se basa en un incremento sin parangón de la movilidad de personas, mercancías y capitales. Frente a la división ciudad -campo, propia del medioevo, y a la división producción -consumo, característica de la metrópolis clásica, la postmetrópolis ha multiplicado exponencialmente la diversidad y transversalidad de sus principales divisiones. En consecuencia, el sujeto político hegemónico generado por la nueva condición postmetropolitana ya no (...) coincide con los desarrollados anteriormente. Este artículo indaga en los dos principales modelos concebidos por la filosofía contemporánea a partir de un análisis de las nuevas condiciones urbanas en las que se desarrollan esos sujetos: el concepto de multitud de Negri y el de emprendedor creativo descrito por Sloterdijk. Aunque sus concepciones y categorías sociopolíticas difieren, ambos autores coinciden en establecer una relación productiva bidireccional entre el medio y el sujeto. (shrink)

Dans le cadre de ce numéro thématique de Clio, nous avons recueilli les propos de Laure Ledoux, artiste et photographe. Née en 1986, elle vit et travaille à Paris. Après avoir étudié à l’école supérieure d’art et céramique de Tarbes, elle est diplômée de l’École européenne supérieure de l’image de Poitiers en 2008 et de l’École nationale supérieure de la photographie d’Arles en 2012. Ses travaux ont été présentés lors d’expositions dans des galeries, musées et centres d’art, mais aussi édité...

En el presente escrito se intentará mostrar algunos desafíos que el mundo contemporáneo pone a la educación bajo el influjo de la globalización, procesos que afectan muchos ámbitos del pensar y del actuar humano. Expone una serie de conceptualizaciones sobre dicho tema e invita al análisis serio de ese fenómeno por sus implicaciones sociales.