Un a d e la s proclama s má s escuchada s e n la s concentracione s de l 15- M e s qu e los ca r go s político s n o no s r ep r esentan . P ar a v eri f ca r s i es e reproch e est á justi f icado , e n este estudi o analizamo s primer o qu é deb e se r l a representació n (...) polític a e n u n Estad o democrático ; a continuación , y par a sabe r s i lo s representante s “no s representan” , no s f ijamos e n l a fo r m a e n qu e ha n sid o el e gidos , e n e l mod o e n e l qu e ejerce n s u funció n y e n las pre r r o gat iv a s que , e n teoría , garantiza n e l ejercici o d e es a función. (shrink)

La presente nota crítica del libro de Juan Comesaña Being Rational and Being Right se divide en tres secciones. La sección I describe las caracteristicas fundamentales del “Experiencialismo”, que es la teoría de la racionalidad básica desarrollada y defendida a lo largo del libro; la sección II indica brevemente el contenido de los capítulos; y la sección III articula y discute una cuestión problemática acerca de cómo el Experiencialismo interactúa con el debate liberalismo/conservadurismo en la teoría de la justificación.

This work is an introduction on Polo's criticism of Saint Anselm's argument, showing that this argument is inefficient with respect to Polo's comprehesion of the intellect and Polo's study of the existence.

In Postsocial History: An Introduction, historian Miguel A. Cabrera points to the crisis of modernity as a locus for the collapse of social historical models. Previously established theories of social change and social relations are proving insufficient, calling for the emergence of a new social historical theory. By arguing convincingly for the inclusion of language in that model, Cabrera awakens a revolutionary new approach to historiography. The book will prove indispensable to historians, and to social scientists in general, who (...) are dissatisfied with the old paradigms and seek new ways of addressing the challenges of social research. (shrink)

There is a substantive disagreement with regard to the characterization of pre-reflective self-awareness despite the key role that is supposed to play for the distinction between conscious and unconscious states. One of the most prominent ones—between egological and non-egological views—is about the role that the subject of experience plays.I show that this disagreement falls short to capture the details of the debate, as it does not distinguish phenomenological and metaphysical disputes. Regarding the former, the contenders disagree on whether pre-reflective self-awareness (...) concerns the subject of experience or the experience itself. I first argue that such an awareness has to be indexical—de se or de mentis respectively—, and then show that de se awareness can straightforwardly address classical objec­tions against egological views, whereas de mentis awareness fails to support epistemological arguments in favor of non-egological ones. The metaphysical commitments of a phenomenologically egological view depend on what the corresponding de se awareness demands from reality. I consider two alternatives, the structural and the representational approach and offer some consid­erations in favor of the later and its prima facie neutrality with regard to the metaphysical dispute. (shrink)

This book brings together previously unpublished work which looks at issues concerning the foundations and applications of a prominent branch of virtue epistemology: “performance-based epistemology”. The chapters in Part I examine some foundational issues in the conceptual framework of PBE: the relations between apt success and luck; the connection between aptness and a safety condition for knowledge; the fallibility of competences; the kind of reliability needed for knowledge and justification; the nature of epistemic agency; and some ways of enriching the (...) basic conceptual framework of PBE. The chapters in Part II discuss the application of PBE to outstanding problems in contemporary epistemology, such as the nature of a priori intuition; internalist objections to epistemic externalism; the roles that epistemic agency is meant to play in the acquisition of knowledge; the value of second-order reflection; the nature of some epistemic incompetences; and the problem of epistemic circularity. (shrink)

This article interprets the accounts and testimonies of native Chilean Pentecostalism, from a philosophical approach. In these accounts Pentecostal dilemmas are expressed and that oppressed beings prove by the economical and social conditions that the Chilean society lived in the 20th century. These dilemmas manifest anguish produced by absurd, emptiness and loneliness; that rise due to illness, alcoholism and poverty, which leads the individual to critical situations that push him to choose being Pentecostal, stigmatized beings and socially excluded, or to (...) suffer and death. Once they have chosen being Pentecostal the symbolic exodus starts, interpreting the past, the society and individuality in a tragic way. (shrink)

Postmodernity has brought new forms of social control which are exercised through new forms of communication. Paradoxically, however, postmodernity also seemed to be heading towards the exaltation of the individual in their absolute freedom. The 20 th century pushed, in the name of science and progress, the secularization of Western societies, often distancing people from their traditional community ties, including ties to the ecclesial community. Thus, the postmodern individual initially appeared free of ancestral community pressures. However, subtle new forms of (...) social control have replaced traditional ones. Mechanisms such as social media, new forms of work and sexual exploitation, or the impossibility of maintaining privacy in the face of the power of private and public corporations, thus expose the individual to the asocial elements. Frequently, these new social control mechanisms (a clear example being the leadership of the WHO in the policies implemented worldwide during the COVID-19 pandemic) are presented to us not as repressive, but scientifically and paternally protective. In this context, the vindication of religious freedom and the community experience of faith represent decisive touchstones for the vitality and validity of a social and political order in which the personal being is truly the highest value. The authors of this monograph are professors, some of them with twenty or thirty years of university teaching, others halfway between Generation X and Y, but all with a deep vocation as teachers called to understanding the world around them. A vocation to collaborate with their students so that the seed of love for the knowledge of reality and the joyful experience of contact with the truth may bear fruit in them. Such an experience only makes sense as a shared experience. And this is what the authors of this monograph usually do: share their concerns, worries, and research. In formal terms, this shared experience has been developing in recent times under the mantle of research projects such as the one that forms the basis of this issue of _Scientia et Fides_: “Social Control, Postmodernism and Political Community” (COSOPOC). Sharing the results of their research is also a way of inviting the specialized public to this experience without forgetting that the first circle of this community work is formed by the students themselves, whom this monograph aims to serve as a stimulus in their personal trajectories as students, as future professionals and, above all, as people in charge of their actions and responsible and capable of facing the worrying challenges that face us all. (from the Editorial). (shrink)

In this article we aim to support the thesis that Nietzsche, from his first work The Birth of Tragedy, to his last texts, such as Twilight of the Idols, in What I owe to the ancients, proposes a radical transvaluation of the meaning of suffering human. He adopts a completely different perspective from Western metaphysical and religious conceptions, which considered suffering as an objection to life, arising from faults, failures, “sins”, which must be expiated through countless constraints, until inexorable death. (...) The nietzschean transvaluation, with its unique tragic perspective, inaugurated in The Birth of Tragedy and sustained throughout his entire work, far from considering suffering as an objection or imperfection of existence, values it and even exalts it as another modality of becoming. vital, consubstantial and inherent in every affirmation, every pleasure, every possibility of joy. (shrink)

In having an experience one is aware of having it. Having an experience requires some form of access to one's own state, which distinguishes phenomenally conscious mental states from other kinds of mental states. Until very recently, Higher-Order (HO) theories were the only game in town aiming at offering a full-fledged account of this form of awareness within the analytical tradition. Independently of any objections that HO theories face, First/Same-Order (F/SO) theorists need to offer an account of such access to (...) become a plausible alternative. My aim in this paper is twofold. In the first place, I wish to widen the logical space of the discussion among theories of consciousness by offering a distinction, orthogonal to that between F/SO and HO theories, between what I will call 'Self-Involving' (SI) and 'Mental-State-Involving' (MSI) theories and argue in favor of the former one. In the second place, I will present the basics of a characterization of such a Self-Involving theory in Same-Order terms. (shrink)

La cultura occidental, con la que vivimos y entendemos, nació bajo los auspicios de un triple ente: la conjugación de lacultura arábigo-musulmana, la civilización germano-eslava y el mundo clásico-bíblico; todos éstos vendrían a encajar, en principio, los miembros articulados del hombre moderno occidental. En concreto, las lenguas modernas han resultado un vehículo habitual y pertinente de la cultura clásica, en mayor o menor proporción y la someten a su propio arbitrio, creando una nueva dinámica literaria, determinada por razones estilísticas o (...) de prestigio. Por ello, no dejan de ser preocupantes los constantes vaivenes de una sociedad ávida de informaciones y conocimientos, sin ningún rumbo a seguir ni alguna meta humanamente satisfactoria. (shrink)

Dentro de las diversas visiones críticas que de la modernidad se han realizado a lo largo del siglo XX, la malagueña María Zambrano nos ofrece una reflexión original y sugerente sobre el significado y la transcendencia del descubrimiento cartesiano del existente humano como cogito. El hombre nacido de la modernidad ha experimentado una merma progresiva y honda de la amplitud de su ser persona a favor de una consideración de sujeto; con ello, también la realidad ha quedado reducida a mero (...) objeto de razón. El resultado es un hombre abismado, que vive de espaldas a la realidad, y por tanto enemistado con la verdad tal como ella se ofrece en lo real, y en consecuencia cerrado desde dentro a la transcendencia. Frente a los postulados de la modernidad, Zambrano desarrolla una razón radicalmente abierta a la vida y constituida en trascendencia. (shrink)

La gamificación o ludificación, entendida como la aplicación de la filosofía del juego en contextos no lúdicos, está experimentando en los últimos años un desarrollo espectacular en áreas de diversa naturaleza. Si bien está más que comúnmente aceptado que las funciones principales de los museos consisten en preservar y dar a conocer sus colecciones, resulta fundamental que logren conectar de manera satisfactoria con los usuarios empleando para ello medios y estrategias innovadoras y accesibles. En las siguientes páginas ponemos de manifiesto (...) cómo la gamificación no es sino un recurso idóneo para motivar, fidelizar e influir en el comportamiento de los usuarios. (shrink)

A correction to this paper has been published: https://doi.org/10.1007/s11229-021-03136-1.

En el estudio de los partidos y movimientos contemporáneos de extrema derecha hay una laguna reiteradamente enunciada por los estudiosos de la materia: el análisis de su sustrato ideológico. La razón principal de esta situación radica en la heterogeneidad, la fragmentación, el oportunismo y la ocultación planificada característicos de estos movimientos extremistas. En este artículo se pretende realizar un análisis de elementos fundamentales de la ideología del Front National recurriendo al modelo de Totalismo Ideológico formulado por ROBERT JAY LIFTON como (...) herramienta heurística de reducción de la complejidad. Ello nos permitirá comprobar que el discurso del Front National agrupa, en diferente grado pero de un modo claro, todos los componentes que posibilitan calificarlo de discurso y movimiento totalista. (shrink)

El cuño técnico de la cultura actual ha desordenado el marco tradicional en el cual la imagen podía persistir. El ojo ordenador y la representación contemplativa tradicional fracasan ante la velocidad vertiginosa con que nos inundan hoy las imágenes: el ojo ya no ve, sólo vibra. El autor propone una Estética del vértigo, cuyo propósito es volver a lograr un encuentro entre la concepción tradicional de las imágenes, lo cual significa hoy una defensa de la pintura, y la presencia evanescente (...) propia del vértigo técnico de las imágenes actuales. Esa Estética del vértigo aboga de nuevo por una facultad de juzgar rejlexionante, capaz de afrontar la finitud con sobriedad y pragmatismo. (shrink)

Siguiendo los escritos más filosóficos de Ratzinger en su crítica a la filosofía moderna, presentamos sintéticamente las grandes líneas de pensamiento que, según el teólogo alemán, gestaron la situación actual respecto de la relación entre la fe y la filosofía, y su preocupación por la hegemonía del pensamiento técnico por sobre otras formas del saber que relegaron la fe al ámbito de lo irracional. En las sociedades occidentales, los prejuicios de corte positivista y cientificista sobre la fe, así como su (...) reducción a un sentimiento religioso, siguen vigentes. Por ello, profundizar sobre el tema no solamente nos enriquece con la originalidad de uno de los intelectuales europeos más significativos del siglo XX, sino que nos impulsa a repensar, más allá de todo reduccionismo, el lugar de la fe y de la religión en la reflexión filosófica y en el diálogo con las ciencias. (shrink)

En su reciente libro Social Cognition and the Second Person in Human Interaction, Pérez y Gomila presentan una forma novedosa de entender nuestra capacidad de atribuir estados mentales a otras personas basada en lo que llaman interacciones en la segunda persona. Este artículo cuestiona la conceptualización y el papel explicativo que este tipo de interacciones pueden desempeñar.

All around the world, but especially in the Third World, we are confronted by beggars who appeal to our sympathy. Most of us have no principled way to deal with the situation. Should we give to them? How much? To what purpose? We are inclined to let our momentary feelings dictate our response. Although applied ethicists have been tackling the general question of poverty in the world and what we ought to do, if anything, to alleviate it, nobody seems to (...) have taken an interest in the specific part of the general question which involves mendicity. This paper argues, firstly, that the question of our duties, if any, towards beggars demands a reasoned answer, and secondly, that careful reasoning indicates that we should channel the resources we are ready to give to beggars not tothem directly but rather to charities, for they have more and better information on who can and should be helped. (shrink)

En un artículo publicado recientemente en esta revista, Javier Vidal argumenta que toda creencia de primera persona es una creencia consciente, una conclusión que pone en jaque ciertas teorías de la consciencia, como él mismo expone. El razonamiento de Vidal se basa en un argumento que muestra que uno conoce toda creencia de primera persona que tiene y en un principio que vincula conocimiento y consciencia. Mi objetivo en este trabajo es mostrar que el razonamiento de Vidal no es sólido. (...) En particular, hago patente que el argumento depende de rechazar la relación ampliamente aceptada en epistemología entre creencia y conocimiento. Además, argumento que SC* o bien prejuzga la cuestión o bien involucra una noción de consciencia no relevante para la discusión. (shrink)