Resumo: Meu objetivo aqui é indagar como devemos entender a literatura das sagas, textos em prosa islandeses da Idade Medía; O ápice da produção de sagas ocorreu entre a segunda metade do século XIII e a primeira metade do XIV. Estou interessado de modo geral na representação que essas sagas produziram a respeito do período alto-medieval dos “vikings”, onde frequentemente sucede a ação contida em seus relatos; e pontualmente, na figura dos pagãos e dos magos do período pré-cristão ali apresentada.

“El museo en camino” nace de la reflexión colectiva de un grupo interdiciplinar de mujeres artistas, docentes y arquitectas sobre arte, educación e infancia. El objetivo es difundir los valores artísticos, culturales y sociales del Camino de Santiago y presentar el patrimonio gallego del Museo de Pontevedra a niñas y niños de pequeñas poblaciones del camino Portugués. Para ello se diseña un recurso pedagógico, el museo portátil, acercando una experiencia museística y de experimentación plástica. Como registro y práctica final (...) evaluativa se monta una exposición didáctica. (shrink)

Sem querer ser uma aproximação histórica e cultural ao tema indicado no título, este artigo visa discutir o seu quadro metafísico a fim de, em diálogo com uma interpretação de Miguel B. Pereira, fazer repercutir tal quadro mais na linhagem futura da análise leibniziana e menos na do apriori kantiano.

In the three previous chapters we mapped out Žižek’s philosophical thinking—territory in which we situated his critique of “postmodern historicism”, as well as his bleak assessment of the struggles of the contemporary left. We have also examined his theory of revolution and his recourse to Christianity as a paradigm for communist brotherhood that may well function as a real alternative to capitalism. Throughout this interpretative and reconstructive exercise, I subjected Žižek’s proposals to a hail of critical questions and commentary, on (...) which I have not yet adequately elaborated. This will precisely be the task that I will undertake in the last two chapters of the book. Our starting point will be to pick up on some of Žižek’s central ideas with which I agree, while taking them to a philosophical terrain that will help us avoid their fatidic consequences: the avowal of subjectless revolutions. I am referring to two Žižekian motifs that are worth reconsidering: the ontology of incompleteness and the universal dimension of politics. Our goal is to “de-Lacanize” those concepts and to see how they could operate in a different kind of political ontology that does not resort to the figure of a transcendental subject, and that renders power as an inescapable condition of experience. I would then like to articulate the two aforementioned concepts with a third one—the Gramscian notion of hegemony—but read alongside the work of Ernesto Laclau and Chantal Mouffe. The purpose of this exercise is to create the conceptual conditions to formulate an emancipatory theory of democracy—a matter that will be taken up in the following chapter. (shrink)

Castro-Gómez argues that in the colonial periphery of the Spanish Americas, Enlightenment constituted not only the position of epistemic distance separating science from all other knowledges, but also the position of ethnic distance separating the criollos from the ‘castes’. Epistemic violence—and not only physical violence—is thereby found at the very origin of Colombian nationality.

Sob o tema da filosofia do Espírito em Mestre Eckhart, o presente artigo revitaliza alguns escritos anteriores do autor sobre aquele filósofo, agora atendendo sobretudo ao Sermão do Homem Nobre e no contexto epocal de um intelectualismo ético enquanto pretexto de discussão de conflitos epistémicos. Alguns textos inseríveis nessa corrente são apresentados e confrontados, de seguida, com a expressão tomista com que dialogaram, mas da qual se distinguiram. Sob a dominante matricial da "vida segundo o espírito", de Pseudo-Dionísio a Eckhart, (...) convidar-se-á à superação de uma metafísica do espírito por uma filosofia da liberdade. Em termos disciplinares tradicionais, embora na esteira pensante de Eckhart, isto equivale, contra Feuerbach, justamente, a dizer que o verdadeiro sentido da antropologia é a teologia. /// 'Living in accordance with the spirit' is the theoretical underlying motive of this paper. It resumes previous articles of the author on Eckhart, now stressing the theme of the Noble Man focused on the following historical horizon: the ethical intellectualism of Siger, Boethius and Peter of Auvergne is confronted with the anthropology of beatitude of Thomas Aquinas and mainly with the anthropology of the Portuguese Jesuits of the 16th Century, being the reason for this Duns Scotus' criticism of the former while the latter tried to respond to that criticism. The above-mentioned historical and hermeneutical horizon invites to surpass a permanent metaphysics of the spirit by a philosophy of freedom, thus allowing one to defend that the true meaning of anthropology lies in theology. (shrink)

El artículo explora el devenir de la melancolía en los siglos XVIII y XIX, intentando establecer las relaciones históricas, filosóficas, literarias y, en menor medida, médicas, que permitieron asociarla con una característica notable de la sensibilidad en que se reconocía a ciertos hombres “privilegiados”. Igualmente, el artículo intenta mostrar los nuevos campos semánticos que la palabra “melancolía” conquistó a partir del siglo XVIII, mostrando cómo se la asoció con adjetivos como “dulce” y “tierna”, y cómo terminó por convertirse en la (...) manifestación de la sensibilidad. (shrink)

Como é que três eminentes Jesuítas comentadores de Aristóteles poderiam ler o método concebido por Inácio de Loyola nos Exercícios Espirituais, denominado “aplicação dos sentidos” externos? A resposta a esta hipotética questão, absolutamente inédita, será dada em três passos. Começando com a doutrina dos sentidos e tocando na passagem da ontologia para a semiótica, atender-‑se-‑á ao aparecimento do mundo – mediante uma segunda passagem, da psicologia para a cosmologia – em que o lugar do ser humano, entendido no espaço de (...) uma antropologia criatural, nos conduz a uma nova perceção das relações entre imaginação e espiritualidade mundana, na aceção de “incarnada”. (shrink)

Nowadays, around half of the global population lives in urban areas. This rate is expected to increase up to two-thirds by the year 2050. Most studies analyze urban dynamics in wide geographic ranges, focusing mainly on cities. According to them, the global population is spatially distributed in two extremes: large urban agglomerations and rural deserts. However, this remark is excessively general and imprecise. For this reason, it remains essential to analyze these dynamics at other spatial scales. A close-up look in (...) thinly populated regions shows how urban dynamics are also noticeable. In this paper, we analyze spatiotemporal patterns of population distribution in a predominantly rural area by applying a local-scale approach. These patterns are represented by using spatial networks with nodes representing the human settlements and links showing hierarchies between nodes. This case study is conducted in a small municipality located in northwestern Spain. It is a predominantly rural area with a very particular spatial pattern of population distribution. (shrink)

Very few scientists today question the fact that information, together with matter and energy, is one of the three constructs forming the ontology of the universe. However, there is still a long way to go before in order to establish the interrelations between information and energy and information and matter, as Einstein did between matter and energy. In this paper, after introducing the energy, matter, information model, which covers the three constructs and their relationships, we illustrate real examples—two qualitative and (...) two quantitative—of the interrelations between energy and information. This closes the open question with respect to the interrelationship between energy and information. (shrink)

Na filosofia de Aristóteles, o sentimento de amizade apresenta uma ambivalência com as emoções de rivalidade (philotimia) como a cólera (orgê) e a emulação (zêlos). Neste sentido, este artigo tem como objetivo principal refletir sobre os aspectos emocionais que envolvem a noção de amizade, visando aprofundar a relação entre as emoções de rivalidade e as categorias do desejo em Aristóteles. A produtividade dessas reflexões, aponta que o modo como as diversas relações sociais e a construção do conhecimento desenvolvido, também são (...) emocionais, fato que expõem como condição necessária para o desenvolvimento de aspectos vinculados a formação humana. (shrink)

Conceptual congruency effects are biases induced by an irrelevant conceptual dimension of a task (e.g., location in vertical space) on the processing of another, relevant dimension (e.g., judging words’ emotional evaluation). Such effects are a central empirical pillar for recent views about how the mind/brain represents concepts. In the present paper, we show how attentional cueing (both exogenous and endogenous) to each conceptual dimension succeeds in modifying both the manifestation and the symmetry of the effect. The theoretical implications of this (...) finding are discussed. (shrink)

Socrates’ inquiry into the nature of the virtues and human excellence led him to experience Socratic ignorance, a practical puzzlement experienced by his recognition that his central life commitments were conceptually problematic. This practical perplexity was not, however, an epistemic weakness but a reflection of his wisdom. I argue that Socratic ignorance, a concept that has not received scholarly attention in business ethics, is a central aim that business practitioners should seek. It is what a truthful, thorough, and courageous inquiry (...) into their professional roles and commitments leads to. It wakes them up from the moral complacency engendered by organizations, forcing them to become much more critical of their day-to-day activities and more intentional about living virtuously. It curbs the corrupting potential of authority positions and prevents the tendency of subordinates to routinely conform to sanctioned norms and expectations. Finally, it opens up novel and creative moral avenues and provides a promising model to deal with the conflicts posed by our globalized and increasingly polarized world. (shrink)

The scholarship on meaningful work has approached the topic mostly from the perspective of the subjective experience of the individual worker. This has led the literature to under-theorize, if not outright ignore, the cultural and normative dimension of meaningful work. In particular, it has obscured that a person’s ability to find meaning in her life in general, and her work in particular, is typically anchored and dependent on shared institutions and cultural aspirations. Reflecting on the future of work, particularly on (...) the dangers posed by the threat of technological unemployment, helps us recognize this cultural and normative dimension of meaningful work. I argue that a world with few work opportunities is a world devoid of a core structuring ideal around which our society has organized itself and, as such, will strain our ability to make sense of what it means to find life meaningful. To make this case I show that work operates as a central organizing _telos_ around which our contemporary lives gravitate. Work touches everyone and everything, defining the rhythms of our days and weeks and providing a center of gravity around which our lives are structured. Work constitutes a central dimension of human flourishing. Through work we provide for our material needs, develop our skills and virtues, build community, and contribute to the common good. As such, work constitutes a central organizing ideal in contemporary Western societies, a fact has significant normative force and plays an important role in our finding work meaningful. (shrink)

The past decade has seen a flurry of social scientific research on the use of racial categories in human genetics research. This literature has critically analyzed how U.S. race relations are being shaped by and themselves shaping research on human biological difference and disease. Recent work, however, suggests that the particular configurations of science and ethnoracial politics in the US are not exportable. Instead, research on human biology in other contexts reveals the importance of not just racial categories, but national, (...) ethnic, regional and linguistic classifications of bodies and communities... (shrink)

Respuesta al comentario de Gustavo Caponi. “Ginnobili, Santiago. ‘El estatus fenomenológico de la teoría de la selección natural’”, Ideas y Valores LXII/152 (2013): 319-322.

Philosophical accounts of moral responsibility are standardly framed by two platitudes. According to them, blame requires the presence of a moral defect in the agent and the absence of excuses. In this chapter, this kind of approach is challenged. It is argued that (a) people sometimes violate moral norms due to performance mistakes, (b) it often appears reasonable to hold them responsible for it, and (c) their mistakes cannot be traced to their moral qualities or to the presence of excuses. (...) In the end, the implications for discussions of moral responsibility are discussed. (shrink)

The concept of fitness has generated a lot of discussion in philosophy of biology. There is, however, relative agreement about the need to distinguish at least two uses of the term: ecological fitness on the one hand, and population genetics fitness on the other. The goal of this paper is to give an explication of the concept of ecological fitness by providing a reconstruction of the theory of natural selection in which this concept was framed, that is, based on the (...) way the theory was put to use in Darwin’s main texts. I will contend that this reconstruction enables us to account for the current use of the theory of natural selection. The framework presupposed in the analysis will be that of metatheoretical structuralism. This framework will provide both a better understanding of the nature of ecological fitness and a more complete reconstruction of the theory. In particular, it will provide what I think is a better way of understanding how the concept of fitness is applied through heterogeneous cases. One of the major advantages of my way of thinking about natural selection theory is that it would not have the peculiar metatheoretical status that it has in other available views. I will argue that in order to achieve these goals it is necessary to make several concepts explicit, concepts that are frequently omitted in usual reconstructions. (shrink)

This paper aims to extend the dialogue between social intuitionism and the genetic perspectives of moral psychology, pointing out the contributions and limitations of each one to advance in the understanding of the formulation and transformation of moral judgments. An examination of how the relations between the subject and the object of knowledge have been approached in the light of the contributions of constructivist psychological tradition has been proposed. The relations between emotions, reasoning, and the specific social situation in which (...) such cognitive processes take place it will be examined, taking up particularly the contributions of cultural psychology. By critically examining the three theoretical perspectives, it was possible to point out their contributions and limitations, as well as to appreciate the undoubted contribution of social intuitionism to moral psychology, its limitations and to elucidate the theses that shape this theory. It is precisely by examining the relationships, convergences and profound differences between social intuitionism, constructivism, and cultural psychology in their approaches to moral judgment that it is possible to contribute to promoting their revision and elucidation. (shrink)

This paper defends a version of the Simple View, the claim that someone intentionally φs only if the person intends to φ. To do this, I raise a problem for Bratman’s classic argument (1984, 1987) against it. The problem brings into focus an evaluative dimension behind the View, whose recognition allows for an improved version of it. With this improved version, I then go on to answer other criticisms that have been raised to it.

RESUMEN: El tema de este trabajo es la reconstrucción de la teoría de la selección natural darwiniana. Me propongo esbozar la ley fundamental de esta teoría de manera informal a partir de sus aplicaciones en El origen de las especies de Darwin y presentar sus conceptos fundamentales. Presentaré la red teórica de leyes especiales que surgen de la especialización de esta ley fundamental. Supondré el estructuralismo como marco metateórico. Señalaré también algunas consecuencias que mi propuesta tiene sobre ciertas discusiones metateóricas (...) en torno a la teoría y, finalmente, relacionaré mi reconstrucción con otras reconstrucciones disponibles.ABSTRACT: This paper is about the reconstruction of the Darwinian Theory of Natural Selection. My aim here is to outline the fundamental law of this theory in an informal way from its applications in The Origin of Species and to make explicit its fundamental concepts. I will introduce the theory-nets of special laws that arisefrom the specialization of the fundamental law. I will assume the metatheoretical structuralist frame. I will also point out many consequences that my proposal has about a few metatheoretical discussions around the theory and, finally, I will relate my propose to other reconstructions available. (shrink)

In this article, I examine recent debates concerning the existence and the nature of basic actions. The discussion is structured around four theses, with which Arthur Danto introduced basic actions to contemporary theorists. The theses concern (i) the relationship between agency and causality, (ii) the distinction between basic and complex actions, (iii) the regress argument for basic actions, and (iv) the structure of practical knowledge in the light of these actions.

En los últimos años, el cuerpo ha aflorado como una de las preocupaciones reinantes en lo que se refiere a los estudios humanos y sociales. El estudio sobre el cuerpo es una exigencia para el conocimiento no solo de la semblanza humana, sino también del mundo y las condiciones sobre las cuales los cuerpos pueden subsistir y relacionarse entre sí. El cuerpo como una categoría u objeto de estudio es problemático, porque parece resistirse a una aprehensión total o a una (...) nominación fija que lo excluya del constante devenir de la vida humana. En consecuencia, su estudio se abre de manera profusa y desde distintos ejes teóricos. En el presente escrito se procura establecer algunas pistas para la reflexión sobre el cuerpo en el mundo contemporáneo a través de la consideración del cuerpo en la historia y en el capitalismo, con un fuerte énfasis en la potencialidad política que siempre está implicada en los cuerpos. (shrink)

This introduction and the contributors to this volume advance the debate on the normative relevance of historical injustice. This introduction shows that discussions on this topic should consider four aspects: first, the temporal dimension of justice; second, the connection between current claimants for reparations and the putative duty-bearers with the original perpetrators and victims of historical injustice; third, how changes in circumstances might affect what is considered just; and fourth, the appropriate form of reparation. The introduction provides an overview of (...) the contributions made by Zara Goldstone, David Heyd, Daniel Loewe, Michael Luoma and Margaret Moore, Macarena Marey and Alejandro de Oto, and David Miller. Michael Luoma and Margaret Moore argue that historical territorial injustice is somehow unique, and present a comprehensive comparison between forward-looking and backward-looking approaches. Macarena Marey and Alejandro de Oto argue that historical injustices should be seen as contemporary issues. David Heyd’s contribution posits that the non-identity problem cannot be circumvented by appealing to groups. Daniel Loewe contends that the legitimate expectations of contemporary citizens should take precedence over historical claims for the restitution of territory. David Miller assesses when and why the way in which victims of historical injustice respond to its effects is relevant to the calculation of compensation. Finally, Zara Goldstone argues that migration rights should be considered part of the reparations offered by former colonising countries to their former colonies. (shrink)

Ao longo de décadas, a filósofa brasileira Marilena Chaui produziu uma das mais vigorosas e importantes interpretações da filosofia espinosana. Nossa intenção é propor uma introdução a essa leitura. Queremos mostrar como, ao mesmo tempo em que seus passos iniciais vinham na esteira da redescoberta francesa de Espinosa nos anos 60, essa interpretação, segundo relato da própria autora, foi elaborada nos anos 70 “sob o signo da crítica da ditadura”, de tal forma que, ali, a história da filosofia fosse praticada (...) como “crítica do instituído”, ou ainda mais precisamente, como esforço compreensivo e crítico do autoritarismo brasileiro. Quais as circunstâncias dessa operação? É o que pretendemos investigar. (shrink)

A tese aborda a concepção dos mundos visível e invisível dos indígenas Karipuna, tendo o pajé como líder e xamã que possui habilidade ancestral de comunicação com os seres sobrenaturais, manifestação cultural desse grupo étnico que faz parte dos povos indígenas do Oiapoque, investigados no período de 2016/2019. O viés particular da tese propõe foco nas ideias cosmológicas como substrato do ritual denominado Turé, dentro da perspectiva da história da ciência e da etnociência, buscando estabelecer uma interface da Cosmologia Indígena (...) e a História da Ciência no Brasil. Esta pesquisa justifica-se pela necessidade de descrever, do ponto vista cosmológico, a partir da observação do céu, por meio das Sete Estrelas e a Estrela D’Alva – estrelas sobrenaturais que caracterizam as crenças e rituais –, as narrativas míticas do xamanismo Karipuna. Os métodos utilizados incluem levantamento de fontes impressas secundárias, história oral, análise documental de fontes primárias e observação participante in loco. Espera-se, assim, contribuir para o conhecimento cosmológico dos indígenas brasileiros de um grupo étnico da Terra Indígena Uaçá, município do Oiapoque, no estado do Amapá. (shrink)

Todo el esfuerzo filosófico heideggeriano puede reducirse a su intento de pensar el ser en términos no metafísicos, efectuando mediante un «pensar poetizante» una Destruktion de la metafísica occidental. El ser, pensado en su sentido y verdad como “fundamento” del ente, es nombrado metafóricamente de diversas maneras, lo cual problematiza esta búsqueda de pureza conceptual y terminológica. Si, como señala Derrida, «el ser […] no puede ser dicho, no puede decirse más que en la metáfora óntica. Y la elección de (...) tal o cual metáfora es necesariamente significativa» (Derrida, 1994 [1972]: 169), el empleo de términos geológicos/geográficos para pensar la (des)fundamentación del Seyn no podrán jamás ser neutros, sino que ilustrarán de manera particularizada la forma de concebir la verdad del ser como acontecimiento abisal. Hay un correlato entre el “fundamento” expresado y construido en un discurso y entre una ontología, así como una sub-correlación esencial entre el sentido del fundamento y la metáfora que lo expresa. De este modo, abordando las figuras de la tierra [Erde], la fisuración [Zerklüftung] y el abismo [Abgrund], entre otras, veremos que estas funcionan como un a priori conceptual que condicionará totalmente el pensamiento heideggeriano, con límites y potencialidades específicos que permitirán una mejor comprensión de la fundamentación como estructura ontológica. (shrink)

El presente artículo entabla un diálogo entre la fenomenología hermenéutica —particularmente aquella de cuño heideggeriano— y los estudios del discurso para reflexionar sobre el fenómeno de la metáfora y su funcionamiento esencial en la producción de sentido y verdad, así como en la (re)producción conceptual/discursiva de ideologías. Existe un relativo isomorfismo entre las modalidades operativas y estructurantes de lo que Heidegger llama “posiciones metafísicas fundamentales” y la ideología entendida de acuerdo con los trabajos de Althusser y Van Dijk. Entre ambas (...) se ubica la metáfora como vía de acceso a las dinámicas propias de estas dimensiones heterogéneas pero complementarias. Comprender su carácter sistemático y significativo nos permitirá entender mejor la manera que tiene la verdad de fundamentar nuestro mundo y nuestra vida fáctica. (shrink)

Though coming from different and distinct intellectual traditions, Richard Rorty and Gianni Vattimo are united in their criticism of the metaphysical tradition. The challenges they put forward extend beyond philosophy and entail a reconsideration of the foundations of belief in God and the religious life. They urge that the rejection of metaphysical truth does not necessitate the death of religion; instead it opens new ways of imagining what it is to be religious -- ways that emphasize charity, solidarity, and irony. (...) This unique collaboration, which includes a dialogue between the two philosophers, is notable not only for its fusion of pragmatism and hermeneutics but also for its recognition of the limits of both traditional religious belief and modern secularism. In "Anticlericalism and Atheism" Rorty discusses Vattimo's work _Belief_ and argues that the end of metaphysics paves the way for an anti-essentialist religion. Rorty's conception of religion, determined by private motives, is designed to produce the gospel's promise that henceforth God will not consider humanity as a servant but as a friend. In "The Age of Interpretation," Vattimo, who is both a devout Catholic and a frequent critic of the church, explores the surprising congruence between Christianity and hermeneutics in light of the dissolution of metaphysical truth. As in hermeneutics, interpretation is central to Christianity, which introduced the world to the principle of interiority, dissolving the experience of objective reality into "listening to and interpreting messages." The lively dialogue that concludes this volume, moderated and edited by Santiago Zabala, analyzes the future of religion together with the political, social, and historical aspects that characterize our contemporary postmodern, postmetaphysical, and post-Christian world. (shrink)

In this paper I carry out two tasks. First, I account for one of the distinctive uses of thought experiments in philosophy, namely, the fact that just a thought experiment is sufficient to confute a well-established theory. Secondly, I present three arguments to defend the claim that, at least in philosophy, we should remove thought experiments from our metaphilosophical toolkit. The central premise that motivates these arguments is the following: the very methodology of thought experiments permits to construct different scenarios (...) in which philosophical theories are refuted ad infinitum. (shrink)