How far do cultures affect the future of the planet? Can the debate on the environment and global warming be influenced by the cultures of East and West understanding each other better? In this consistently provocative dialogue, two of the most influential thinkers of recent times propose that only a 'human revolution' - a shift in the hearts and minds of individuals - can stimulate a revolution in humanity's relationship with the planet. Such a planetary revolution first requires a transformation (...) of moral and political leadership, and an orientation towards the future rather than a preoccupation with the short-termist policies of the present. Responding to humanity's ills from the Buddhist perspective, and with all the accumulated wisdom of the eastern philosophical tradition, Daisaku Ikeda calls for politicians to take as their mainstays a respect for the dignity of life and an eloquence to inspire in people a sense of community and courage. Correspondingly, renowned western economist and scholar of education Ricardo Diez-Hochleitner stresses the importance of proper educational planning and development in addressing the challenges posed by poverty, inequality and climate change. While acknowledging the scale of the task that lies ahead, both men offer an inspiring and hopeful vision for the future. (shrink)

En la sección titulada Irreversibilidad y el Poder de Perdonar en La Condición Humana, Arendt afirma que “el descubridor del papel del perdón en la esfera de los asuntos humanos fue Jesús de Nazaret”. En lo que sigue, quisiéramos aproximarnos al uso antiguo del verbo griego sungignôskô que a nuestro entender cumple el mismo papel que Arendt advierte en esta supuesta novedad cristiana —la “mutua exoneración de lo que se ha hecho”—, no sólo para entender en qué consistiría el descubrimiento (...) que Arendt atribuye a Jesús, sino porque creemos que la idea de que los griegos desconocían la facultad de perdonar es, si no falsa, al menos imprecisa. In the section titled Irreversibility and the Power to Forgive in the Human Condition, Arendt claims that “the discoverer of the role of forgiveness in the sphere of human affairs was Jesus of Nazareth”. In what follows, we would like to approach the ancient use of the Greek verb sungignôskô which, in our opinion, fulfills the same role that Arendt finds in this alleged Christian novelty —the “mutual exoneration of what has been done”— not only to understand what would the actual discovery Arendt attributes to Jesus imply, but because we believe claiming the Greeks were unaware of the faculty of forgiveness is, if not false, at least inaccurate. (shrink)

Se indaga el problema de la explotación técnica del mundo a partir de los pensamientos de Xavier Zubiri y Georges Canguilhem. Se examina el análisis zubiriano de la inteligencia humana y la tesis de Canguilhem sobre la originalidad de la actividad técnica, su relación con la ciencia y su papel en la normatividad del organismo. En ambos autores, el término Umwelt, traducido como “circun-mundo” o medio de comportamiento propio, sirve como base para establecer las posibilidades que tiene la técnica en (...) el desarrollo de nuevas formas de relación con el medio ambiente. (shrink)

Durante los diez últimos años la revista de filosofía Eikasía ha mantenido el tipo, incansable. Empezó con modestia, acogiéndose a un título sobrio: el último de los segmentos (tmêmata) que Platón distingue en la Politéia, donde recomienda: «tô teleutáiô eikasían» (511e), es decir, aplicar, al último segmento, el cuarto e inferior modo de experiencia (páthema). La revista Eikasía propugna la experiencia filosófica a partir de los niveles de la escala inferior, muy lejos del potencial infinito de la eidética y sus (...) cañonazos contundentes. Pero será en el n.º 18 cuando nuestra revista «manifieste» sus intenciones: parametrizar las Ideas que proporciona la actividad humana, la política, la ciencia, los sistemas clásicos y no lineales, relativistas, caóticos o cuánticos… a la escala de la racionalidad humana corpórea. Es decir, la propuesta de un humanismo que «opta por la fertilidad de la razón, por su inacabada tarea», en la confluencia de la legislación de la razón (filosofía mundana) y el arte de la razón (filosofía académica), el humanismo de una humanidad natural, pero no naturalista, el humanismo de una comunidad de singulares que, siendo capaz de abordar las más abstractas cuestiones eidéticas, no tiene él mismo una conformación eidética. (shrink)

La pensée de Ricardo Sánchez Ortiz de Urbina n’a cessé de s’approfondir, sans toujours laisser le temps à ses lecteurs de reprendre leur souffle. La halte que représente « Que diez años es mucho… », dut ainsi être accueillie avec soulagement et reconnaissance! Situé à mi-parcours entre les écrits proprement stromatologiques et ceux qui donneront naissance à Orden oculto (2021), ne laissant rien pressentir des plus récentes percées, ce texte néanmoins rassemble avec patience et rigueur des années de réflexion (...) sur le sens d’une philosophie qui s’opère au niveau de l’eikôn et du microscopique, sans renoncer à son caractère systématique. Il constitue un préalable nécessaire à la bonne compréhension de l’épistémologie phénoménologique que RSOU bâtira quelques années plus tard. Surtout, il fournit un complément indispensable à ce que nous nous proposons d’appeler sa « perspective stromatologique » : celle qui entend révéler, dans la Sache, une diversité de couches (stromata) tenues ensemble par une structure « foliatile », la superposition ou le millefeuille des niveaux ainsi articulés. Seulement une philosophie des stromata phénoménologiques ne fait pas encore un monde. D’autres paramètres conceptuels sont requis, plus englobants ; qui n’avaient peut-être encore jamais fait l’objet d’un traitement systématique sous la plume de Ricardo. Le risque de confusion entre ces termes est désormais conjuré. (shrink)

This article examines the foundation myths of Brazil in the last two centuries, paying particular attention to the relationship between these myths and governmental attitudes toward the hybridity of Northern and Southern ethnic and technoscientific entities. Based upon this examination, the article argues that it is important to consider both the wider temporal frames and the shifts and sedimentations that have formed current foundation myths and shaped their relation to science and technology. Postcolonial science technology studies theories illuminate aspects of (...) this trajectory, but our analysis suggests a more complex scenario that involves internal political dynamics and the work of local intellectuals. We argue that the example of Brazilian social scientists should encourage scholars to go beyond the current focus on breaking the myths of technoscience and undertake mythmaking initiatives with wider societal resonances. (shrink)

América Latina es un concepto, una construcción intelectual que intenta dar cuenta de un grupo de estados nacionales, variable en su composición pero con un núcleo estable, las ex colonias españolas y portuguesas del continente americano. Hoy no hay en América Latina un programa de desarrollo nacional alternativo a la integración al mundo capitalista global. Las experiencias nacionales que la izquierda dirige no constituyen una imagen como la que representó Cuba en los años sesenta, ni desde el punto de vista (...) de los programas ni desde el liderazgo. Lo que se construyó en las décadas de los cincuentas y sesentas fue una conciencia de la relevancia de un proyecto continental que merecía ser respaldado por una teorización del conjunto, la construcción de un objeto de conocimiento al mismo tiempo que un actor político colectivo. Como quiera que sea, esta conciencia se desarrolló alrededor de las instituciones internacionales y nacionales residentes en Santiago de Chile y comenzó a desvanecerse junto con el proyecto de Allende y la Unidad Popular. (shrink)

This essay traces the connected histories of Portuguese and French anthropology in the late nineteenth century. By looking at a Portuguese scientific institution, the Carlos Ribeiro Society, it considers how French race science, known as anthropologie, was adopted and adapted across the European Latin world as a type of “stranger-science.” That is: as an authoritative outsider scientific formation, installed into national terrain in accordance with insider strategies for turning foreign elements into native forms of scientific sovereignty and modernity. French anthropology’s (...) international diffusion becomes meaningful in the light of the Portuguese incorporating what was foreign and modern as a means to generate vitality, and authority endogenously in their own national context. Hence, addressing the circulation of stranger-sciences can pave the way for an original conceptualizing of the transnational life of race science across and even beyond the Latin world. (shrink)

Learning equivalence classes of acyclic models with latent and selection variables from multiple datasets with overlapping variables is discussed. The problem of inferring the presence of latent variables, their relation to the observables, and the relation among themselves, is considered. A different approach for identifying causal structures, one that results in much simpler equivalence classes, is provided. It is found that the computational cost is much higher than the procedure implemented, but if datasets are individually of modest dimensionality, it might (...) be doable in practice. From the point of view of search algorithms for optimizing structure, much of the machinery of combinatorial optimization could optimize the penalized composite likelihood score by enforcing constraints such that the independence models over different subsets of variables agree on the overlapping sets. (shrink)

Using a hypothetical language game as a premise and working through the theory of decryption of power, the book decrypts the pillars of the philosophy of being, mainly Heidegger´s construction of the “ready to hand,” proposing a novel theory of being as difference that is impregnated in politics.

Physicalism, if it is to be a significant thesis, should differentiate itself from key metaphysical contenders which endorse the existence of platonic entities, emergent properties, Cartesian souls, angels, and God. Physicalism can never be true in worlds where things of these kinds exist. David Papineau, David Spurrett, and Barbara Montero have recently developed and defended two influential conceptions of physicalism. One is derived from a conception of the physical as the non-mentally-and-non-biologically identifiable. The other is derived from a conception of (...) the physical as the non-sui-generis-mental. The paper looks at the resources available to those conceptions, but argues that each is insufficient to yield a conception of physicalism that differentiates it from key anti-physicalist positions. According to these conceptions, if we lived in a world full of things that clearly cannot be physical, we would still live in a physical world. Thus, such conceptions of physicalism are of little theoretical interest. (shrink)

This paper focuses on two prominent arguments claiming that physicalism entails reductionism. One is Kim’s causal exclusion argument (CEA), and the other is Papineau’s causal argument. The paper argues that Kim’s CEA is not logically valid and that it is driven by two implausible justifications. One is “Edward’s dictum”, which is alien to non-reductive physicalism and should be rejected. The other is by endorsement of Papineau’s conception of the physical, immanent in Papineau’s causal argument. This argument only arrives at the (...) physical property-property identities by using a conception of the physical that licenses anything to be reductively physical, including putative core anti-physical entities; thus, leaving Papineau’s causal argument and Kim’s CEA without a reductive physicalist conclusion of philosophical interest. (shrink)

We present here a digital scenario to simulate the emergence of self-organized symbol-based communication among artificial creatures inhabiting a virtual world of predatory events. In order to design the environment and creatures, we seek theoretical and empirical constraints from C.S.Peirce Semiotics and an ethological case study of communication among animals. Our results show that the creatures, assuming the role of sign users and learners, behave collectively as a complex system, where self-organization of communicative interactions plays a major role in the (...) emergence of symbol-based communication. We also strive for a careful use of the theoretical concepts involved, including the concepts of symbol, communication, and emergence, and we use a multi-level model as a basis for the interpretation of inter-level relationships in the semiotic processes we are studying. (shrink)

This article raises a very relevant question today: “Does AI think?” To come up with an answer, it explores several conceptions of knowledge, from classical Aristotelian notions to modern philosophers’ takes on it. For Aristotle, knowledge starts with the senses, and, through epagoge and nous, it grows into an understanding of the nature of the thing known, which is something that does not happen with AI. Modern schools of thoughts are either rationalist or empiricist. For rationalists, knowledge is innate, while (...) empiricists believe all knowledge comes from the senses. As Kant views it, knowledge is “built” on sensorial data with the use of theoretical reason categories. Based on these approaches, it is harder to claim that AI does not think by itself. The article also reviews current philosophers’ views on AI and AI thinking. Summing up, the answer to the initial question depends on the concept of knowledge adopted. As this article shares the classical notion of thinking, it concludes that AI does not think. (shrink)

O conflito entre povo e grandes é central na obra de Maquiavel, pois a dinâmica conflitiva entre o desejo do povo, de não ser dominado, e dos grandes, de dominar, ordena o corpo social pela instituição de leis e ordenações. Nessa desunião, Maquiavel reconhece que o desejo do povo é mais confiável e conforme a liberdade, visto que ele recusa a dominação dos grandes e, portanto, não permite que a liberdade seja usurpada. Entretanto, embora o florentino assinale o vínculo entre (...) o desejo do povo e a liberdade, ele não esclarece como o povo produz leis e ordenações em favor da vida livre. Assim, para compreender como a ação do povo reordena o corpo social segundo seu desejo, investigaremos a dinâmica desse humor em seu conflito com os grandes, nos capítulos 4 e 5 do primeiro livro dos Discursos sobre a primeira década de Tito Lívio de Maquiavel, e em seguida nos dirigiremos ao capítulo 40 do primeiro livro dessa obra, pois nesse momento Maquiavel discorre sobre uma reordenação de Roma que opôs a plebe e os nobres para compreender a ação extraordinária do povo e de seu desejo em sua dinâmica com o desejo dos grandes. Nossa proposta, portanto, é mostrar como o povo reordena a cidade no sentido de uma experiência democrática segundo seu desejo de não ser dominado. (shrink)

We study the interconnection between Physics and Mathematics in concrete instances, departing from the usual expression for the Coulomb electric field, produced by a point-like charge. It is scrutinized by means of six epistemology-intensive questions and radical answers are proposed, intended to widen one’s understanding of the subject. Our interventions act along two complementary directions. One of them regards ontology, since questions induce one to look closely at the electric charge, from different perspectives, promoting reflections about its nature and reinforcing (...) the corresponding concept. Formal manipulations rely on the identification of concepts with symbols, and the other direction concerns the spatial extension of mathematical structures. Our questions and their somewhat unusual answers help disclosing information which is not present in many textbooks, and show that Mathematics can be used as an efficient epistemological tool in Physics teaching. (shrink)

Este trabajo pretende exponer la recepción del atomismo de Epicuro y la reinterpretación dialéctica de la teoría del clinamen en la tesis doctoral de 1841 de Karl Marx, con el propósito de extraer algunas aportaciones para una teoría de la libertad. Para ello se analizan las implicaciones del enfoque dialéctico marxiano aplicado a la declinación epicúrea a la luz de las aportaciones del pensamiento filosófico de Schiller y la fenomenología hermenéutica de Ricoeur. Marx descubre en Epicuro una “ciencia de la (...) atomística” en la cual el clinamen es la autodeterminación formal del átomo respecto de la materia; su ley interna, por medio de la cual se abre la posibilidad de una libertad humana que transgrede el determinismo. Se intenta mostrar que causalidad natural y libertad no son excluyentes en un materialismo idealista como el epicúreo, en el que, conforme a la interpretación de Marx, idea y materia se integran en una síntesis dialéctica. (shrink)

Objetivamos realizar um estudo sobre as ideias de Immanuel Kant acerca do conceito de raça proposto em alguns de seus textos, analisando as afirmações de “inferioridade” dos povos ditos “selvagens”, especialmente quanto aos povos americanos, bem como as motivações do autor para seguir e tentar justificar a linha de raciocínio de uma suposta superioridade europeia ante os outros povos. Esse pensamento pode ter influenciado a forma como o eurocentrismo se propagou pelo mundo, tendo a filosofia de Kant como importante suporte, (...) principalmente no campo do direito. Buscamos, portanto, apresentar e analisar suas afirmações sobre superioridade racial e quais foram as consequências e influências dessas ideias na herança filosófica deixada por Kant, confrontando as ideias do autor com produções recentes sobre racismo, eurocentrismo e neocolonialismo. (shrink)

Argumentamos que el tipo de contextualismo que defendemos, el contextualismo integrativo, ofrece una manera de ordenar e integrar algunos de los distintos conceptos de justificación en pugna. Mostraremos de qué modo, puesto que cada uno de estos conceptos implica distintas intuiciones y estándares de justificación de una creencia, es posible distinguir diferentes contextos de atribución de justificación igualmente válidos entre sí. En particular, sostendremos que el contextualismo integrativo muestra que las disputas entre dos teorías de la justificación, a saber, el (...) externismo y el internismo, se establecen sobre el supuesto erróneo de que existe un único concepto válido de justificación.We shall argue that the kind of contextualism we defend, viz., the integrative contextualism, offers a way to coordinate and integrate some of the various competing concepts of justification. We shall show how, since each of these concepts involves different intuitions and standards of justification of beliefs, it is possible to distinguish different contexts of justification attribution, each of them, equally valid. In particular, the integrative contextualism, we defend, shows that disputes between two theories of justification, namely the externalist and internalist theories of justification, are established on the erroneous assumption thatthere is only one valid concept of justification. (shrink)

The article, titled «Mircea Eliade and Eugenio d’Ors (and the archetype)», is an analysis of the relationship between the Romanian intellectual Mircea Eliade (1907-1986) and the Spanish thinker Eugenio d’Ors (1881-1954). Divided in five parts, the first one, titled «The intellectual encounter: Eliade discovers d’Ors», is a revision of the process of the discovery of the works of d’Ors by Eliade in their French translations. In the second part titled «The personal encounter and the project of the Romanian translation of (...) a selection of works of d’Ors» is revised the Eliade-d’Ors relationship during the Portuguese years of Eliade using the Portuguese Journal and the correspondence of Eliade as primary source. The third part titled «D’Ors discovers Eliade» is a study of the reception by d’Ors of the two 1949 books of Eliade (and specially The Myth of the Eternal Return). The fourth part, devoted to revise the resemblances between Eliade and d’Ors, is titled «Eliade and d’Ors: affinities and convergences». The fifth part titled «The archetype’s question: an imaginary debt?» analyses the inclusion in the American preface of the 1959 edition of Cosmos and History (i.e. The Myth of the Eternal Return) of the following words: «I use the term “archetype,” just as Eugenio d’Ors does, as a synonym for “exemplary model” or “paradigm”». Due to the differences between the use by d’Ors of the notion of archetype and the Eliadian archetype (one of the core concepts in his hermeneutic) that words are analysed as an imaginary debt, a tactical parti pris liberating Eliade of the Jungian implications of the term archetype. (shrink)

UMA ANÁLISE DA SANÇÃO DE SUSPENSÃO DOS DIREITOS POLÍTICOS POR IMPROBIDADE ADMINISTRATIVA A PARTIR DAS DECISÕES DO STF ACERCA DA INTERNALIZAÇÃO DO PACTO DE SÃO JOSÉ DA COSTA RICA.

This article reflects on a significant dimension of the modern history of race in Europe and the world: the processes of mobility of humans as things that accompanied the scientific pursuit of the immutable racial condition of humans. It asks what it might mean to approach racial conceptions as historically embedded in, and shaped by, racial regimes of mobility, that is, the regimes encompassing the practices and apparatuses for the displacement of human bodies as “scientific things” of racial significance for (...) museum and laboratory networks. The article articulates race in Europe as entailed in a history of national, colonial, and postcolonial regimes of mobility. First, it is suggested that the history of race in science can be understood as the history of regimes of mobility of humans as things. It is then discussed how this history of mobility regimes connects with the making of collectives within and beyond Europe—national, imperial, indigenous, and postcolonial. Finally, the article investigates the contemporary expressions of racial regimes of mobility. (shrink)

Esse ensaio busca pensar a filosofia e o filósofo para o “senso comum” através da análise do caso em que a cantora Valesca Popozuda foi concebida como uma pensadora por parte do professor de filosofia da rede pública, Antônio Kubitschek. Argumentaremos que as críticas são oriundas de um pensamento moderno específico, o qual a filosofia é estruturada inconscientemente a partir dos conceitos de Sagrado e de Campo. Vamos observar também como alguns filósofos acabam por ressoar as concepções, seja para se (...) legitimar ou seja por comungarem do pensamento anteriormente aludido. (shrink)

El objetivo de este trabajo es realizar una retrospectiva de 15 años (2004-2019) sobre la evolución de las propuestas de trabajo, líneas de investigación y docencia que, con respecto a la enseñanza de las Ciencias Sociales con perspectiva de género, se ha desarrollado en nuestro contexto y su transferencia a las aulas de educación obligatoria, bachillerato y universidad. Se reflexiona sobre el trabajo realizado, el contexto actual y las líneas futuras.

Following a Weltanschaaung that involves a concept of life, Hitler has organized one of central chapiters of his autobiography My Struggle, named “Nation and Race”. Three human groups – to know, the founders of culture, the bearers of culture, the destroyers of culture – would be organized as forms of life. These three groups cohabit in competition for the territory of living space. With Hitler´s interpretations, come up then a living economic, that justifies the Total State or the Total War. (...) In front of this horizon, appear critiques as Marcuse, which efforts intend to face the usurpation of concepts as life, nature and racionality by Nazi myth of race and nation. Into this field, Marcuse meets psychoanalysis. Someone considers this meeting as a return to some naturalism too far from the critical exigencies of this time; however, it is possible to insist that this resourse to Freud makes evident a straight critic to a living economic operated from a totalitarian Weltanschauung. (shrink)

By simply watching news channels, visiting the internet, even watching diverse films, my observations led me to conclude that in today’s globalized world, different forms of subjective violence – or a kind of violence that has a clear and identifiable agent – are what commonly occupies our attention. However, it is crucial to note that in every form subjective violence, there is an objective background that invisibly sustains and overdetermines it. This objective frame, often imperceptible, contains a systemic and more (...) perilous violence, for it is, in fact, a violence that prolongs and generates the very subjective violence that we are fighting and responding against. Accordingly, I would argue that a reinvention of how we view a truly ethical act should necessitate itself in today’s globalized world. My claim is that the challenge for a truly globalized ethics is that it is not enough to simply respond to these different forms of subjective violence. Instead, what is more gripping to consider is to shamelessly question the objective violence upon which these different forms of subjective violence are inherent, reacting against, and being sustained in the first place – i.e. the inherent violence produced by the predominance of global capitalism. (shrink)