Este repertorio registra los artículos sobre Platón que se encuentran en la Hemeroteca de la Biblioteca Central de la Pontificia Universidad Católica del Perú. El listado abarca las publicaciones existentes hasta el primer semestre del año 2000.

A timeless critique holds that the radical is animated by a deep sense of certainty that leads to the worst excesses. By distinguishing essentialist and non-essentialist forms of radicalism, Ernesto Laclau offers a “coalitional” form of radicalism that, in effect, responds to this critique. Laclau deconstructs classical forms of radicalism, such as Marxism, to show how one can use some of their formal components, such as dichotomic rhetoric and a notion of utopia, without assuming that their particular content (e.g., (...) the figure of the proletarian or the socialist utopia) entails the permanent abolition of oppression. Laclau’s radicalism enables political actors to build their own radical front by politicizing and creating linkages between issues. Laclau thus avoids the epistemic certainty of classical radicalisms. However, in the interest of politically effective radicalism, he deploys a localized form of certainty that has an ambivalent potential for intolerance and violence. (shrink)

Being based on the Ernesto Garzon’s analysis of the authors from the cur- rent of the “nature of the things”, the goal of the present article is to demonstrate that the postulates of this current do not criticize and refute the legal positivism from the epoch but quite on the contrary, they support and even complement it. The similarities between the assumptions uphold by authors from the two currents lead to the conclusion that the theses of the legal positivism (...) and the “nature of the things” streams have never been in firm opposition as previously thought.Resumen:Basado en la exposición de Ernesto Garzón sobre los autores de la llamada “naturaleza de las cosas”, este artículo pretende hacernos ver que las tesis de esta corriente fuera de criticar o de refutar las bases del positivismo jurídico de la época, tal y como pretendían hacer, en realidad, lo soportan y hasta lo complementan. Las similitudes que hay entre las posturas de algunos autores pertenecientes a ambas corrientes, llevan a que el autor niegue que haya existido una disputa “real” entre ambas tesis. (shrink)

Resumen: Los trabajos abordan, desde diferentes perspectivas a la categoría de sujeto como una categoría crucial del pensamiento contemporáneo. El ámbito de preocupaciones es amplio: la perspectiva del filósofo norteamericano S Cavell quien hace una originalísima recepción de la herencia de Austin y Wittgenstein; la perspectiva fenomenológica de Sartre en diálogo y conflicto con la del psicoanálisis lacaniano y las reconceptualizaciones de la ideología realizadas por Louis Althusser; la constitución del sujeto en tensión entre la sujeción al poder y las (...) posibilidadesde resistencia según la perspectiva de Judith Butler; una relectura de la implicación de estructura y sujeto en la perspectiva estructural abierta por Saussure y continuada por Lévi-Strauss, Benveniste y Lacan, tema que recibe un tratamiento circunscripto al pensamiento del argentino Ernesto Laclau, en el que se distinguen distintas etapas; las implicaciones que los eventos fundamentales de la historia del siglo XX acarrean para una conceptualización de la subjetividad en la perspectiva de Theodor Adorno y las limitaciones que la conceptualización de la obra de arte como juego en la obra de Gadamer impone a la concepción moderna de la subjetividad. -/- Índice: Presentación del compilador La crítica de Heidegger a la noción de sujeto: un análisis a partir de la incidencia de su reflexión sobre la técnica y el lenguaje, Luciana Carrera Aizpitarte El juego como auto-representación y modo de ser de la obra de arte en la estética hermenéutica de Gadamer, Paola Belén El yo sobre la línea de ficción: análisis de las concepciones de Sartre y Lacan, Luisina Bolla El poder y el sujeto. Sujeción, norma y resistencia en Judith Butler, Matías Abeijón Theodor W. Adorno: la crítica al sujeto después de Auschwitz, Gustavo Robles Estructura, discurso y subjetividad, Pedro Karczmarczyk Transformaciones, rupturas y continuidades entre la perspectiva de Ernesto Laclau y la tradición (post)estructuralista, Hernán Fair La recuperación del sujeto: escepticismo, autoconocimiento y escritura en S. Cavell, Guadalupe Reinoso . (shrink)

El pensamiento político posfundacional y el pensamiento impolítico constituyen dos de los horizontes más relevantes de la filosofía política contemporánea. Sin embargo, la literatura no siempre da cuenta de las diferencias entre ambos planteamientos: los numerosos presupuestos que comparten han llevado a que frecuentemente se confundan las implicaciones que singularizan a cada uno de ellos. A fin de delimitar los conceptos de lo impolítico y lo posfundacional, el presente artículo propondrá la distinción benjaminiana entre lo mítico y lo divino como (...) clave hermenéutica. Asimismo, se establecerá un diálogo entre dos pensadores que ilustrará la diferencia entre lo posfundacional —Ernesto Laclau— y lo impolítico —Giorgio Agamben— al tiempo que probará la pertinencia de pensar dicha diferencia a partir de las categorías de Benjamin. (shrink)

This paper aims to clarify and defend the distinction by Isaiah Berlin between “negative liberty” on the one hand, and “positive” and “communal liberty” on the other. This distinction has been attacked by those who believe it breaks the necessary harmony with equality or fraternity, virtues that many progressive authors place on the same plane as freedom. Instead of speaking of “negative liberty,” as proposed by Berlin, we propose to call it “classical” or “formal” liberty. In turn, rather than speaking (...) of “positive” liberty, we propose to say “possessive liberty” and “communal liberty.” Thus, Isaiah Berlin should have spoken of three concepts of liberty and have stressed that the latter two may be destructive of the first. Possessive and communal liberty can be significant aspects of a society, but should not be confused with personal liberty. The promotion of possessive and comunal liberty is often accompanied by invasions of formal liberty. (shrink)

Neste livro reúno textos sobre temáticas que têm em comum o facto de se situarem num plano de cruzamento entre o Direito e a Ética. São textos de um jurista que procura ir além da análise do direito positivo e reflectir sobre o sentido mais profundo dos princípios filosóficos e éticos que norteiam o ordenamento jurídico. Envolvem opções de princípio que podem considerar-se estruturantes quanto ao modelo civilizacional que queiramos hoje seguir. Apesar de escritos em épocas e contextos bastante diversificados, (...) penso que nenhum destes textos perdeu alguma actualidade, pois tais temáticas são objecto de debates que não estão encerrados, ou poderão mesmo vir a ganhar acuidade nos tempos mais próximos. Não fujo à assunção de opções claras nesses debates, pois sinto que um imperativo de consciência a isso me obriga. Procuro sempre fazê-lo de forma racionalmente consistente e em espírito de diálogo e consideração pelas posições adversas. Índice O Direito e a Vida- a Fase Inicial O Direito e a Vida- a Fase Terminal O Direito e a Dignidade da Pessoa Humana O Direito e a Família Os Fins do Direito Penal Direito Penal e Ética sexual O Direito e a Sociedade Multicultural. (shrink)

O presente trabalho versa sobre o tema, central no projeto filosófico de Kant, da refutação do idealismo, concentrando-se em dois momentos da Crítica da Razão Pura (CRP): a Dedução Transcendental e a Refutação do Idealismo. Adoto duas hipóteses interpretativas: a primeira, de que a seção da CRP intitulada "Refutação do Idealismo" não esgota o projeto kantiano de uma refutação do idealismo, mas lhe fornece o acabamento, apresentando-se como um desenvolvimento de argumentos aduzidos na Dedução Transcendental. A segunda, de que a (...) refutação kantiana do idealismo assume uma forma bipartida pelo fato de que são essencialmente duas as figuras do idealista que a argumentação implicitamente apresenta como adversário da teoria transcendental do conhecimento. Chamarei essas figuras de idealista cético e idealista da autoconsciência e procurarei demonstrar e discutir a presença, na CRP, de dois distintos movimentos argumentativos anti-idealistas que lhes correspondem nas seções da Refutação e da Dedução. Finalmente, esboçarei a pergunta sobre se e em que medida, entendida na perspectiva de sua forma bipartida, a refutação kantiana completa do idealismo na CRP apresenta uma prova suficiente contra o interlocutor que, apesar de admitir, por hipótese, tanto a possibilidade do conhecimento objetivo quanto seu primado epistêmico em relação à consciência do Eu (consciência dos estados internos ou autoconsciência), subordina o domínio da objetividade à instância transcendental de uma consciência de objetos. This paper concerns about Kant's refutation of idealism and focuses on two chief sections of the Critique of Pure Reason: the Transcendental Deduction and the Refutation of Idealism. I shall argue firstly that the first Critique's section named "Refutation of Idealism", instead of exhausting Kant's project of refuting idealism, constitutes its accomplishment, offering a final deployment for some arguments adduced in the Transcendental Deduction. Secondly, I sustain that the refutation-project has two argumentative stages, since the idealist which is implicitly elected as the opponent of Kant's transcendental epistemology has essentially two faces. I shall term the one "skeptical idealist", and the other "self-consciousness idealist", and I'll endeavor to demonstrate accordingly two anti-idealistic lines of argument, both in the Refutation and in the Deduction. Finally, I shall attempt to assign some meaning to the question if kantian complete refutation of idealism amounts to a sufficient proof against a hypothetical opponent who, even though conceding both the possibility of objective cognition and its epistemic primacy towards self-consciousness, subordinates objectivity to the transcendental instance of a consciousness of objects. (shrink)

The paper raises a metaphysical dilemma for propositionalists and discusses two strategies for eliminating propositions, one based on Priorian quantification, the other on multigrade relations. The first strategy is criticised for being of dubious intelligibility and for giving an implausible picture of propositional-attitude states. It is argued that the second strategy works for the case of Russellian propositions.O artigo levanta um dilema para os proposicionalistas e discute duas estratégias para a eliminação de proposições, a primeira baseada em quantificação prioriana, a (...) segunda em relações de grau múltiplo. A primeira estratégia é criticada por não ser claramente inteligível e por resultar numa concepção implausível das atitudes proposicionais. Argumenta-se que a segunda estratégia funciona no caso de proposições russellianas. (shrink)

In this paper I assess the adequacy of no-conspiracy conditions employed in the usual derivations of the Bell inequality in the context of EPR correlations. First, I look at the EPR correlations from a purely phenomenological point of view and claim that common cause explanations of these cannot be ruled out. I argue that an appropriate common cause explanation requires that no-conspiracy conditions are re-interpreted as mere common cause-measurement independence conditions. In the right circumstances then, violations of measurement independence need (...) not entail any kind of conspiracy (nor backwards in time causation). To the contrary, if measurement operations in the EPR context are taken to be causally relevant in a specific way to the experiment outcomes, their explicit causal role provides the grounds for a common cause explanation of the corresponding correlations. (shrink)

La vida consagrada está lejos de extinguirse, sin embargo, tanto su futuro como su significancia para la sociedad actual, no son del todo claros ni convincentes. Uno de los atributos más importantes ha sido su posibilidad creativa, su innovación como forma de vida y el ser una alternativa en sus múltiples manifestaciones carismáticas y apostólicas, respecto de la sociedad. Hoy aquello tampoco es tan claro y por lo tanto la pregunta por el futuro y, mejor aún, por ser propuesta de (...) futuro está en cuestión. A esta dimensión se le ha denominado “política”, y el siguiente estudio busca esbozar algunas respuestas en lo referente al contexto latinoamericano. A partir de bibliografía especializada, de datos estadísticos, del aporte de otras disciplinas afines, –como la geografía, la ética y la antropología–, y una reflexión experiencial se presentan algunos potenciales caminos en vistas de que la dimensión política de la vida consagrada continúe siendo alternativa para otros mundos posibles. (shrink)

RESUMEN El apetito rapaz de los conquistadores produjo sodomitas Indígenas en Abya Yala. Corrompió también sus entendimientos sobre vitalidad corporal. La violación convirtió una permeabilidad anal, que comunicaba varias formas de lo vital, en un acto de destitución socio-corporal. La permeabilidad carnal Indígena, y su transición, quedó signada como infrahumana. La colonialidad oculta esa condición infrahumana al confundir las movilidades transgéneros con todo tipo de disconformidad corporal. Al considerar la permeabilidad corporal como un índice de disidencia tanto cognitiva como sexual, (...) la modernidad configuró lo transgénero como un vínculo monstruoso entre la permeabilidad y el capacitismo. El legado de la colonialidad fusiona conceptualmente a los cuerpos infra y cuasi-humanos. Para desenredar esa confusión, este ensayo examina la materialidad ancestral de prácticas anales, ritos funerarios, y apariciones y danzas ceremoniales. Este materialismo decolonizante negocia la permeabilidad sobre el puente que se extiende entre, por un lado, las cosmologías Andinas y Mesoamericanas y, por otro, las corporalidades travesti y trans. Al introducir el marco de la colonialidad de lo transgénero, el ensayo coloca el pluralismo ontológico en el centro de los debates sobre los materialismos trans*. ABSTRACT The voracious lust of the conquest produced Indigenous sodomites in Abya Yala. Native peoples saw their understandings of bodily vitality interrupted. Rape turned anal permeability, which had once communicated various forms of life, into an act of bodily destitution. The permeability of Indigenous flesh, and its transition, was rendered non-human. Coloniality veils this infrahuman condition by mistaking transgender transitions for any nonconforming embodiment. By reading permeable bodies as gender nonconforming, modernity gives rise to monstrous and disabled embodiments. Thus, transgender emerges as the linchpin between ableism and permeability. The legacy of colonialism conflates near-human and infrahuman bodies. Moving away from this conflation, this writing examines the materiality of ancestral, nonwestern, anal practices, burial rites, ceremonial apparitions, and dances. This decolonizing materialism negotiates permeability over the bridge between, on the one hand, Mesoamerican and Andean cosmologies and, on the other, travesti and trans Latinx embodiments. Ultimately, the coloniarity of transgender framework that I develop centers ontological pluralism in the current conversations about trans* materialisms. (shrink)

Machine generated contents note: Cajal and Consciousness: Introduction. By PEDRO C. MARIJUAN1 -- Part I. Consciousness, One Hundred Years after Textura -- Progress in the Neural Sciences in the Century after Cajal (and the Mysteries -- That Remain). By THOMAS D. ALBRIGHT, THOMAS M. JESSELL, -- ERIC R. KANDEL, AND MICHAEL I. POSNER11 -- Part II. Biological Complexity and the Emergence of Consciousness -- Consciousness, Reduction, and Emergence: Some Remarks. -- By MURRAY GELL-MANN41 -- The Epistemic Paradox of Mind (...) and Matter. By HAROLD J. MOROWITZ50 -- The Conscious Cell. BY LYNN MARGULIS55 -- Complexity and Tinkering. By FRANCOIS JACOB71 -- Consciousness, the Brain, and Spacetime Geometry. By STUART HAMEROFF. 74 -- Consciousness, the Brain, and Spacetime Geometry: An Addendum-Some -- New Developments on the Orch OR Model for Consciousness. -- By ROGER PENROSE105 -- Part III. From Primary to Higher-level Consciousness -- Consciousness: The Remembered Present. By GERALD EDELMAN111 -- Consciousness and the Binding Problem. By WOLF SINGER123 -- Cajal on Neurons, Molecules, and Consciousness. By JEAN-PIERRE CHANGEUX 147 -- A Neuronal Model of a Global Workspace in Effortful Cognitive Tasks. By -- STANISLAS DEHAENE, MICHEL KERSZBERG, AND JEAN-PIERRE -- CHANGEUX152 -- Consciousness and the Brain: The Thalamocortical Dialogue in Health and -- Disease. By RODOLFO LLINAS AND URS RIBARY166 -- The Neuroanatomy of Phenomenal Vision: A Psychological Perspective. -- ByPETRA STOERIG176 -- Co-evolution of Human Consciousness and Language. By MICHAEL A. ARBIB 195 -- From Computing with Numbers to Computing with Words-From -- Manipulation of Measurements to Manipulations of Perceptions. -- By LOTFI A. ZADEH221 -- Part IV. Closing Remarks -- Who Was Cajal? By ALBERTO PORTERA-SANCHEZ253 -- Index of Contributors259 -- Subject Index261. (shrink)

We usually don’t acknowledge social mediation when speaking about subjective experiences in day-to-day life, which relies instead on a unitary and essentialist notion of identity. I initially explore this statement by examining how Kant changes his view on singular-universal relation from the first to the third Critique. A closer look at the reflexive judgment and how it states singularity as a non-conceptualised event follows from that. I then argue in favour of an affinity between an aesthetic notion of singularity, such (...) as found in the third Critique, and the political mobilisation of subjective experiences. (shrink)

El autor de este trabajo expone un diagnóstico crítico de Europa apoyándose en la lectura de tres libros diferentes. El triunfo del nihilismo se levantaría, a su juicio, sobre el olvido de tres fundamentos íntimamente conectados entre sí: la Filosofía, el Cristianismo y Europa.

La obra es un estudio de una de las nociones fundamentales en la filosofía de Gadamer, el concepto de aplicación. Se intenta dar cuenta de la manera en que dicho concepto viene a solucionar, o tal vez sería mejor decir, a disolver, en la reflexión del siglo XX, el problema que enfrentaban las ciencias históricas en el siglo XIX para convertirse en conocimiento objetivo. Dicho problema consistía en dos importantes dificultades vinculadas entre sí: la imposibilidad de disponer de un objeto (...) independiente, el pasado “tal cual ocurrió” para confrontar la adecuación de las visiones del mismo constituidas desde el presente, por un lado, y la imposibilidad de erradicar la perspectiva del presente (intereses, ideologías, etc.)en los relatos históricos. Para abordar este problema, Gadamer acomete nada menos que una revisión de las categorías fundamentales en las cuales se inserta esta dificultad, esto es, las nociones de conocimiento, realidad y verdad modeladas, a través de Kant, de acuerdo a la perspectiva de la moderna ciencia de la naturaleza. Un paso fundamental será entonces examinar el problema del valor cognitivo del arte, esto es, elucidar las nociones de realidad y experiencia a partir de la experiencia artística, para extender luego estas conclusiones a la historia y el lenguaje. En el marco de esta revisión se perfila el concepto de aplicación, el cual destaca que nuestra condición de agentes históricos, insertos en una tradición y en una comunidad lingüística, no es un obstáculo, sino justamente la condición que hace posible que podamos comprender lo diferente a lo propio, ya sea en la forma de la alteridad histórica, lingüística o meramente personal. La tesis de la obra que presentamos es que la estructura de la aplicación, con la consecuente historicidad que acarrea, se presenta de manera semejante tanto en las macro-estructuras de la comprensión (comprensión de textos, de la tradición, del arte) como en las estructuras de un nivel inferior o más básico, como la realización de juicios y la comprensión de conceptos, punto que se elabora, en esta obra, a través de una comparación con las ideas del segundo Wittgenstein. (shrink)

En partant des derniers paragraphes de la cinquième parti du Discours de la Méthode, on a reconstitué la formulation cartésienne de la perception d’un autre moi. Les critères de l’usage du langage et de la plasticité du comportement ont été analysés à la lumière de l’idée d’une machine universelle et du test de Turing. On conclut de la faiblesse de l’argument cartésien sur l’irréductibilité de la pensée à un dispositif machinal. En tant qu’issue de la difficulté, on propose une révision (...) de la façon cartésienne de caractérisation de la pensée à partir du concept d’expérience, tout en abandonnant le thème d’une perception interne incommunicable et intémoignable. (shrink)

The article delves into the realm of child environmental activism, portraying it as a concerted response aimed at challenging the prevailing social and political status quo, which systematically underestimates the role of children in decision-making within political and social spheres. It highlights the paramount importance of the epistemological framework that encompasses children's experiences, emphasising how their exclusion from political and social discourse leads to epistemic marginalisation. This exclusion not only prevents children from assuming the role of epistemic agents but also (...) deprives them of agency and perpetuates existing inequalities. From a philosophical perspective, the article proposes a thorough analysis of children's epistemic agency, introducing the concept of 'epistemic capability'. It argues that, despite their social marginalisation, knowledgeable children can equip themselves with epistemic resources to interpret their reality and effect change. Furthermore, it posits that environmental activism plays a crucial role as an epistemic resource for children, facilitating the expression of their ideas, challenging dominant narratives, and addressing environmental and social issues head-on. The article emphasises the transformative potential of activism as an epistemic resource, enabling substantive participation and empowering children to navigate and transcend such marginalised circumstances. In conclusion, it highlights how child environmental activism not only challenges the status quo but also provides children with crucial tools for their development as epistemic and social agents, promoting significant change in power dynamics and in the fight for social and environmental justice. (shrink)

La discusión sobre las consecuencias políticas del pensamiento de L. Wittgenstein ha girado sobre la posibilidad de construir miradas críticas sobre lo social, su legitimidad, amplitud, fuerza, etc. Sin embargo, aproximar a Wittgenstein a una posición materialista, como la entendía L. Althusser, conduce a una comprensión diferente de la crítica, vinculada a la tarea de deconstruir el discurso filosófico que intenta unificar y organizar jerárquicamente las evidencias (certezas) constitutivas de los diferentes juegos de lenguaje en los que se despliega lo (...) social. Se intenta extraer de esta aproximación una distinción entre la filosofía como práctica teórica ideológica y como práctica teórica crítica. The discussion regarding the political consequences of Wittgenstein's thought has focused on the possibility of building critical approaches to the legitimacy, amplitude, strength, etc. of the social sphere. However, bringing Wittgenstein close to a materialist position as understood by L. Althusser leads to a different understanding of critique, linked to the deconstruction of the philosophical discourse that attempts to unify and hierarchically organize the certainties that are constitutive of the different language games in which the social is deployed. On the basis of this approach, the article attempts to draw a distinction between philosophy as ideological theoretical practice and as critical theoretical practice. (shrink)

The formation of the moral point of view in Bernard Williams’ work might be understood as taking place between two central concepts: the individual and the community. It is through the tension between these two poles that some form of knowledge is acquired. In Williams’ work, the individual virtue takes the name of authenticity, and the communitarian knowledge is, importantly, ethical confidence. A philosophical peer of Williams, Alasdair MacIntyre, has dealt with the same question, although in very different ways. They (...) are usually taken to be philosophical rivals in many respects, especially regarding their political views, their views on religion and their thoughts on Aristotle. But if we look deeper into their claims, we should discover that not only do they have similar ethical concerns, as their responses to those concerns are not, in essence, as different as they seem. My purpose with this paper, however, is not to deny the important differences between the two philosophers, but rather to make conspicuous Williams’ demanding ideas on the formation of the moral point of view by (1) connecting significant portions of his work and (2) contrasting his ideas with that of a philosophical “rival,” namely by interpreting MacIntyre’s own declarations on Williams’ work. It will stand out that both philosophers’ motivation to do ethics is to grant an equilibrium between the individual conscience and the moral knowledge that is acquired within a community. (shrink)

Este artículo es un intento de dilucidación y delimitación historiográfico-conceptual que pretende aportar un enfoque alternativo a los estudios sobre la teoría política realista. Mi propósito es presentar un bosquejo del sentido histórico del concepto de realismo político situándolo en los contextos de la Realpolitik alemana y de la escuela realista de las relaciones internacionales. De este modo, pretendo mostrar las relaciones contextuales del realismo político, la localización de su antagonismo con el liberalismo y la invención retrospectiva de una tradición (...) realista como resultado de una serie de apropiaciones intelectuales y políticas. This article is a historiographical and conceptual attempt of clarification and delimitation to offer an alternative view to the studies of the realist political theory. I pretend to put forward an outline of the historical sense of the concept of political realism, placing it on the contexts of German Realpolitik and the realist school of international relations. Thus, I pretend to show the contextual relations of political realism, the location of its antagonism against liberalism and the retrospective invention of a realist tradition as a result of a set of intellectual and political additions. (shrink)

Since its presumed origin by the big bang, about 14 pasts billion years, the Universe is composed of entities, or objects, that produce movements that produce new objects that produce new movements, in an endless sequence.The human mind is one of these entities, whose movements are capable to produce many objects, materialized or as ideas. Those objects in their turn will interact with the mind and new movements will be produced. This process had composed the history of mankind.The Nature presents (...) a world of movements, originated from its first movement—the explosion of the Singularity. The Universe continues in its expansion, while the Earth rotates and the animals move on its surface. So are the humans, who continue to reproduce by natural movements, biologically, but are capable to fly to the Moon. The entire Universe is composed by the same particles, forming a multitude of objects, inserted in the primary objects, participating in the primary movements, and introducing new ones. It is a World of an infinite number of movements derived from the first one, disposed in levels. The upper levels are constituted by the social movements.Thus, history is a development of the producing of material and ideal objects and of their related movements. To produce it mankind have been using the natural environment, offered by the earth’s surface, and the social products already produced during their times of history.Among the last, the social products, one recognizes: a) the knowledge, or information; b) the social relations between men and their social structures, and c) the spatial shaping of their social life, or geography.Thus, in this paper one tries to develop the idea of relating the terms Civilization, Mode of Production and Ages of History to the above three-legged composition.An example is given here: the invention of the caravel, that had conduced to the large discoveries (technology, information, knowledge). It intensified commercial activities, geographical interactions, accelerating the replacing of the feudal society in Europe by the mercantile society (social relations, social structure). The geography also changed with the higher development of the commercial sea port urban centers (spatial shaping geography).The current age of globalization is being an age of a new geography and of new forms in the urbanization process. (shrink)

My dissertation is a critical study of Jose Ortega Y Gasset's attempt to reconcile his notion of lived-experience , which is fundamentally immediate experience, with his idea of life as vital-reason. But life as vital reason is, itself, best understood as consisting of life as a rational-existential project. This, in effect is Ortega's manner of fusing idealism and realism. The result of this mediation is to be interpreted as the self-with-things or what amounts to: I-in-the-world. Man is never what he (...) is in his immediacy and therefore he must create his essence through a self-conscious existential project. Thus, Ortega's notion of life as radical reality is the culmination of an underlying dialectic that is present throughout his work. That is, man's self-awareness of his life as a pre-reflective extranatural phenomenon vis-a-vis the material world can only be understood through reflection and therefore never in its immediacy. Therefore I conclude that for Ortega the synthesis of these apparently antithetical notions culminates in a form of subjective idealism given that primacy is necessarily attributed to the self over the external world. Even though I accept the fundamental tenets of his argument concerning the synthesis of Realism and Idealism and Rationalism and Vitalism, I have focused upon the inherent tension that exists in any such reflective endeavor. I believe that due to Ortega's emphasis that all reflection must originate and therefore concern itself with life as phenomenon, his philosophy necessarily gives primacy to the self over the material world . In arguing "Yo Soy Yo Y Mis Circumstancias" Ortega stresses the character of the Rational Vitalism that results from my self-awareness of my life as a problem for reflection that is forged through my necessary dealings with the world. The result of this self-knowledge is the foundation of a metaphysics of life that is best understood as man as radical reality. (shrink)

LARROSA, Jorge. Nietzsche & a Educação. Belo Horizonte: Autêntica, 2002.

En este artículo postulamos que en los sistemas filosóficos de Jean-Paul Sartre y Albert Camus se observa un reconocimiento del existir humano como absurdo, entendido en el primero como una condición ontológica del para-sí, y en el segundo como el divorcio entre nuestra pretensión de sentido en el mundo y la indiferencia de este. Mediante una hermenéutica comparativa de textos de ambos autores, concluiremos que el absurdo en Sartre nos aboca a crear nuestra esencia conforme existimos y puede trascenderse, mientras (...) que, en Camus, el absurdo es insuperable, pero aprehenderlo es nuestra única vía para convivir con dicha condición. (shrink)

El Tractatus Logico-philosophicus es una obra filosófica de una enorme complejidad. Su estilo es sentencioso, por momentos oracular, otras veces casi telegráfico, de manera que en muchas ocasiones cuesta discernir los nexos entre las diversas proposiciones. Con todo, en el "Prólogo", en particular en sus observaciones sobre la cuestión del límite, Wittgenstein proporciona algunas indicaciones de las que conviene tomar debida nota para la interpretación de la obra. Este trabajo es fundamentalmente una propuesta de interpretación de estas observaciones, de su (...) proyección sobre el Tractatus, de su relevancia para comprender la naturaleza, de la ruptura operada por Wittgenstein en las Investigaciones filosóficas. -/- THE PROBLEM OF THE LIMIT AND THE TRACTATUS AS A TRANSCENDENTAL REFLECTION Tractatus Logico-philosophicus is a very complex philosophical work. It is writen by means of short phrases in a oracular style. Some parts are telegraphic, in such a way that it becomes difficult to elucidate the links among the different propositions. However, in the "preface", in particular in his remarks about the cuestion of the limit, Wittgenstein gives us some indications that we should consider carefully in order to interpret his work. This paper is basically a proposal to interpret the above mentioned remarks, of how they illuminate Tractatus, of how they are relevant to understand the nature of the profound change that Wittgenstein introduces in Philosophical Investigations. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Knock at the Door: Utopian Dreams for Post-Covid TimesPedro Mora-Ramírez, María Amo-Hernández, and Paula García-RodríguezAnswering the Knock at the Door, Welcoming Utopian Futures, The Knock at the Door: Utopian Dreams for Post-Covid Times, May 21–24, 2023, University of Huelva, Spain, and University of Calgary, CanadaThe COVID-19 pandemic has fostered new adversities and vulnerabilities, prompting reflection on the economic, social, and political paradigms that endanger human and nonhuman lives. (...) For many, it was anxiety and uncertainty that “knock[ed] at the door”; for others, however, those same feelings of unease prompted one of hopefulness: reflecting on the possibilities for resilience and regeneration in the process of changing our vision of the world.1 The Knock at the Door conference brought contemporary utopianism to the forefront of thinking about how to respond to global crises while remaining attentive to other adversities of daily life. Scholars and artists answered the knock in an attempt to examine paths toward utopia, and to take advantage of the regenerative and resilient potential of the present.The conference was the culmination of author/activist Larissa Lai’s fellowship period at the University of Huelva. The 2022–23 María Zambrano Fellowship for the academic year2 allowed Lai to complete the project “Utopian Dreams for Post-Covid Times,” carried out in collaboration with the Huelva research group led by Professor Pilar Cuder-Domínguez, who hosted a number of online and in-person seminars on speculative fiction with Lai. The Knock at the Door conference, marking the end of Lai’s fellowship, created yet another space for scholars, artists, and critics to discuss the potential of utopian narratives. Lai asks: “What does our cultural moment require, and how can we get where we need to go from where we are? How can literature, especially speculative fiction literature, help us get from here to there?”3 [End Page 641] The intention of the conference was to encourage others to continue Lai’s work on how to imagine futures where human and posthuman beings need to remain vigilant to adversities. Utopian scholars, among others, might find the complications of “getting there from here” closely related to Lai’s conception of “insurgent utopias,” or “emergent insurgency.” They could find Lai’s concept of “insurgent utopianism” interesting as it lays the foundations of futurity in terms of crisis responses.The aim of the conference was to explore the imagination of better futures through utopian thinking and practice. In addition, it focused on “the knock at the door,” which is “a moment of contingent arrival... open to cooptation, destruction, bastardization, incorporation, death, or defusal.” Yet, it presents “the powerful possibility of critique—narratively or discursively, in its very materiality.”4 One way of doing this might be to look back at the past century of utopianism and ask who or what has been missing. The conference took up Lai’s idea of insurgent utopianism as a method of paving a path toward a multitude of dreams and actions, all shaped by the unique circumstances of one’s positionality.After the COVID-19 pandemic, the need for utopian thinking has become more pressing than ever. New horizons of hope must be created in the face of emerging anxieties. In a world where anthropocentrism is showing signs of its deadly potential, conference participants reflected on the relevance of the utopian imagination to political resistance and resilience building.Utopian Visions: Contesting Better Worlds in Neoliberal and Feminist UtopiasThe first two panels of the conference addressed the critique of two dominant theoretical (and interrelated) frameworks: capitalism and neoliberalism. Speakers reflected on both in light of theoretical interventions by theorists Rosi Braidotti and Francesca Ferrando. Panelists Benjamin Ghan and Marc Lynch reflected on how creative writers envision ideal worlds and temporalities. In Ghan’s view, utopian narratives create a symphony of voices historically excluded from the category of “the human”: women; LGBTQ+ people; Indigenous peoples. In a similar vein, Lynch described his own novel, A Wasp’s Waist, as highlighting the impossibility of imagining utopias within the capitalist paradigm—and thus the necessity of imagining futures beyond capitalism, and beyond... (shrink)