The concepts of atoms and bonds in molecules which appeared in chemistry during the nineteenth century are unavoidable to explain the structure and the reactivity of the matter at a chemical level of understanding. Although they can be criticized from a strict reductionist point of view, because neither atoms nor bonds are observable in the sense of quantum mechanics, the topological and statistical interpretative approaches of quantum chemistry (quantum theory of atoms in molecules, electron localization function and maximum probability domain) (...) provide consistent definitions which accommodate chemistry and quantum mechanics. (shrink)

The essay takes its point of departure from Monod's reading of dialectical materialism in Chance and Necessity. A passage of Engels's Dialectics of Nature, which identifies Spinoza's concept of causa sui with the Hegelian concept of interaction [Wechselwirkung], provides the opportunity to examine the consequences of Monod's claims more closely. Using Spinoza's philosophy as a litmus test, the essay attempts to demonstrate the debt of Engels's materialism to Hegel's Science of Logic by tracing the development of the concept of Wechselwirkung (...) in classical German philosophy. A profound difference between the Spinozan and Hegelian concepts becomes apparent: while the concept of Wechselwirkung implies a totality present to itself as simultaneity, permitting the flow of a linear, homogenous and empty time upon which stages of development can be inscribed, the concept of causa sui implies a totality without closure, a totality whose eternity is identified with the necessary and infinite network of modal durations. The essay concludes by suggesting that Spinoza's concept of causa sui allows us to rethink the relation between freedom and necessity in the Marxist tradition in conjunctural and aleatory terms. (shrink)

Este artículo desafía la narrativa tradicional de la historia de las mujeres colombianas en la filosofía. Para ello se evita el recurso de la historia heroica de los “grandes pensadores” y se propone el método de pensar causas comunes. Como se trata de una apuesta del feminismo filosófico, se subraya la importancia de una ontología corporal y una política de posicionamiento, a partir del estudio de caso del IV Congreso Internacional femenino realizado en Bogotá (1930). En el cierre, el método (...) de la causa común nos permitió sortear lo que la filósofa Kristie Dotson denomina “la cultura de la justificación” que encierra la filosofía en una serie de normas disciplinarias y en cambio apostamos por lo que ella también llama una cultura de la praxis que permite visibilizar múltiples formas del ejercicio filosófico. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Causa sive ratio. La raison de la cause, de Suarez à LeibnizSteven NadlerVincent Carraud. Causa sive ratio. La raison de la cause, de Suarez à Leibniz. Paris: Presses Universitaires de France, 2002. Pp. 573. € 42,00.Over the last two decades, there has been a good deal of outstanding work on the problem of causation in early modern philosophy. Some of it has been devoted to first-order questions: for (...) example, on whether this or that thinker allows for real causal activity among finite substances (and which ones). Other studies, by contrast, have focused on second-order questions, especially the proper formulation of the causal principle itself. Vincent Carraud's book is primarily concerned with second-order questions, although it does have something to say with respect to first-order questions as well. But the depth and breadth of this study makes it much more than just another entry in the ongoing discussion over who thought what about causality among the early moderns. Carraud has a large and complex story to tell: the development of the principle of sufficient reason in the seventeenth century. In particular, he wants to know which philosophers can truly be said to have adopted that principle in its most rigorous formulation. It is both a philosophical and a historical story, and it appears in what is surely one of the most important and interesting books in early modern philosophy in recent years.Carraud directs our attention to a particular phrase that originates with Descartes but then seems to reappear (in various forms) throughout the period: causa sive ratio, "cause or reason." Every term in the phrase is subject to interpretation, of course—'cause,' 'reason' and especially 'or'—and the thesis it embodies (and a philosopher's attitude toward it) is a function of how those terms are to be understood. Carraud's interest is in what this phrase can tell us about how a select group of philosophers (primarily Descartes, Spinoza, Malebranche and Leibniz) regard the relationship between causality and intelligibility.The story begins with Suarez, the late sixteenth-century Scholastic. Suarez's contribution to the rise of the principle of sufficient reason is modest but crucial. He privileges efficient causation over all of the other Aristotelian varieties. While he still grants some explanatory role for formal, material and final causes, they have lost their status as "true" causes for Suarez; in fact, they qualify as causes only by analogy with efficient causation. As Carraud reads Suarez, the ratio causae belongs properly only to the efficient cause, since it alone can provide the reason for the existence and being of a thing.It is Descartes, however, who occupies the central role—both historically and philosophically—in Carraud's story. For it is he who truly effects the ultimate reduction (or, as Carraud puts it, unicité) of causality. In the Cartesian scheme, all but efficient causes are banished. Moreover, the efficient cause of an effect is now defined as the sufficient cause, one that explains why the effect is as it is. "La primauté et l'absoluité de la cause lui viennent de ce qu'elle rend raison de l'effet... Les causes sont d'abord les raisons (suffisantes) des effets, en quoi elles les expliquent" (199-200). Moreover, with Descartes we find a universal application of the principle of causality to all things, even to those that previously either were not regarded as sufficiently real to need a cause (the objective reality of ideas) or were regarded as standing outside the domain of causality altogether (God). It is not that God is a caused being for Descartes. Rather, the important thing is that God is, like all existing things, subject to the causal question. That is, it is legitimate to ask why God does not need a cause. And, in Carraud's account, this is where ratio comes in to its own. God is not a caused being, but there is a reason (in God's immense power) why God does not require a cause. Moreover, the only analogy we have for thinking of the way in which God's immensity forestalls God needing a cause is in terms of efficient causality itself... (shrink)

In this paper I assess the sense of the odd expression that occurs in the explanation of the definition of desire, at the end of the third part of the Ethics: causa conscientiae, the cause of consciousness. I intend to show that the sense and the limits of the conception of consciousness that can be inferred from the analysis of this definition and its explanation can shed a new light on the reasons why Spinoza refuses the Cartesian thesis on the (...) right order of Philosophy: self-consciousness shall not be the point of departure of philosophy, not because it would be dependent on knowledge of the external world, but because it is a derivative concept in the sense that the qualification of thinking things as conscious beings supposes some ontological conditions that are not always met: finitude and duration. To establish that I will claim that the aim of the text where the expression arises is to elucidate the conditions under which the concept of consciousness applies, and not to express differently the same thesis of E2P23 and E3P9sc. We will see that Spinoza's point there is not that the human mind – or the human body – must be determined by an external cause in order to be conscious of itself, but that it has to be determined by any affection, regardless of its origin. Therefore, the inside-outside approach must be replaced by the consideration of the duplication of the determination. This twofold structure is the conceptual element that must be added to the definition of appetite in order to account for the cause of consciousness, and its analysis will show that for Spinoza only finite modes of thought that exists in the duration can be conceived as conscious beings. (shrink)

"Causa sui" is the second volume of a trilogy (first: "Potentia of poverty", it. 2006, english: Brill, 2023, "Capital Machine. Genesis and structure of exploitation", it. 2022): it analyses the parabola of Capital as fake causa sui, that is a mechanism that steals our own capacity of producing our life. It counterposes to Capital the true causa sui, that is our force of producing life which cannot be neither extracted nor appropriated, because it is the elementary matter that constitutes us. (...) This element resists exploitation and constitutes the seed of a possible revolution not only in labour but in all relations of power. (shrink)

El objetivo del presente estudio es analizar algunos aspectos vinculados a la interpretación de la ley humana y su causa final en el pensamiento del teólogo, f ilósofo y jurista Español Francisco Suárez (1548-1617). En algunos autores resulta indudable su pertenencia a un modo de pensar determinado. Ello se observa, por mencionar algunos ejemplos, en los casos de Alberto Magno y Tomás de Aquino —identiicados con la edad media—. Por el contrario otros autores, aún medievales, desarrollaron doctrinas que se constituyeron (...) en preludio de elaboraciones posteriores modernas. Por este motivo tales figuras resultan fuertemente vinculadas a al- gunas corrientes de pensamiento modernas. Aquí puede mencionarse a Escoto, Ockham y Marsilio de Padua. Esta claridad recientemente señalada no se observa en relación a Francisco Suárez quien aparece como un autor controvertido y considerado de transición, por lo menos temporalmente, entre edad media y moderna. Las discusiones actuales en torno a Suárez se deben a la inexistencia de un cierto consenso respecto al lugar que le corresponde a su doctrina, especialmente filosófico-política, entre las concepciones que caracterizan a los períodos antiguo-medieval y moderno. Por estos motivos esta investigación persigue def inir la ubicación del pensamiento suareciano, en relación al tema propuesto, y de acuerdo a lo que nuestro autor expone en su Tratado de la Ley. (shrink)

The claim is widespread that the preservation, or reintroduction, of Western traditions of holy war in the post-Reformation period was due mostly to Protestantism, especially in its Calvinist variety. This paper makes a case for examining the thought of a much broader selection of minor intellectuals on just and holy war than is usually done, and to do so in other national contexts than exclusively the English Puritan one. To test the apparently widespread view that, historically, Calvinism has had a (...) particular proclivity for holy war, the article treats theological justifications of war in seventeenth- and eighteenth-century Dutch moral theology. Showing that a full-blown concept of "holy war" was largely absent from Dutch theological thought, it falsifies the assumption that historical Calvinism is inherently belligerent. The paper demonstrates that justifications of violence religionis causa and ideological motives for war have always been contingent, not on religions, but on the historical contexts in which those religions operate. (shrink)

En el tiempo cuando se escribió Guerras civiles de Granada se produjo un largo proceso de asimilación y aculturación de los moriscos. Los acontecimientos en dicho proceso marcan el tono narrativo de cada parte de la obra, que es, más que el mero reflejo de la época, llamamiento a la sociedad contemporánea para invitarla a reflexionar sobre la causa morisca. La primera parte apunta la misma dirección que la de El Abencerraje y la segunda, la de los Libros plúmbeos.

Este articulo propone diferenciar los asuntos de la causa y la determinación cuando del sujeto se trata; y lo hace en relación con una preocupación relativa al lugar que ocupa lo humano en el contexto actual del discurso de la ciencia, que pretende reintegrarlo al ámbito de los objetos naturales. Frente a este 'prejuicio biológico', el psicoanálisis propone una concepción inédita de la causalidad, en virtud de la cual la causa proviene de la manera como un sujeto se sitúa frente (...) a las determinaciones, sustrayéndose a su imperativo. El sintoma se presenta como el recurso del sujeto y la via de aprehensión de dicha sustracción. This paper suggests differentiating the issues of cause and determination when thinking about the subject. The idea is to address a certain concern about the place of the human within the current discourse of science, which seeks to integrate it into the field of natural objects. Before this «biological prejudice*, psychoanalysis proposes an innovative conception of causality, according to which the cause stems from the way the subject places itself in front of determinations, avoiding their imperative. Symptom appears as a resource of the subject and a way of understanding such avoidance. (shrink)

Academic English has been the focus of attention for many researchers in the past few years. However, academic spoken English has not received much attention, and those who have selected this field have mainly taken academic lectures and conference paper presentations as their corpus. In this article, a new classification of spoken academic genres is presented, which is formed by classroom genres, institutional genres and research genres. Among these, institutional genres have been selected as a corpus, specifically the Honoris Causa (...) acceptance speech, which has not yet been analysed. We believe that this genre has specific characteristics, mainly related to purpose and structure. In this study, we demonstrate that Honoris Causa speeches follow an established structural pattern and that they always have two purposes: a common one, namely, to express gratitude for the award; and a secondary one that varies from one speech to the other. It is also proved that common rhetorical patterns relate the speaker, the topic and the secondary purpose of the speeches. (shrink)

Todos los que estamos implicados en la educación, somos conscientes de que atraviesa uno de sus peores momentos. Muchas son las causas del deterioro progresivo del aprendizaje en las aulas, pero a nuestro juicio lo que más ha propiciado a esta crisis ha sido la introducción en nuestro sistema educativo (LOGSE) los conceptos utópicos de "los sistemas comprensivos" frente a "los sistemas de oportunidades" vigentes en la mayor parte de los sistemas educativos europeos. Todo ello ha desencadenado muchas situaciones de (...) conflicto entre padres angustiados, profesores agobiados y alumnos desmotivados y con rendimientos escolares muy deficientes. Urge, pues, garantizar una "educación en valores, donde se recupere el saber como un bien imprescindible para el desarrollo, no sólo cultural, sino también democrático de un pueblo. Creo que la nueva "Ley de Calidad de Educación", con su filosofía de la "cultura del esfuerzo", garantizará y facilitará la vuelta a los valores de la "paideia griega". (shrink)

permits a sound and rigorously definable notion of ‘originating cause’ or causa causans—a type of transition event—of an outcome event. Mackie has famously suggested that causes form a family of ‘inus’ conditions, where an inus condition is ‘an insufficient but non-redundant part of an unnecessary but sufficient condition’. In this essay the needed concepts of BST theory are developed in detail, and it is then proved that the causae causantes of a given outcome event have exactly the structure of a (...) set of Mackie inus conditions. The proof requires the assumption that there is no EPR-like ‘funny business’. This seems enough to constitute a theory of ‘causation’ in at least one of its many senses. Introduction The cement of the universe Preliminaries 3.1 First definitions and postulates 3.2 Ontology: propositions 3.3 Ontology: initial events 3.4 Ontology: outcome events 3.5 Ontology: transition events 3.6 Propositional language applied to events Causae causantes 4.1 Causae causantes are basic primary transition events 4.2 Causae causantes of an outcome chain 4.3 No funny business Causae causantes and inns and inus conditions 5.1 Inns conditions of outcome chains: not quite 5.2 Inns conditions of outcome chains 5.3 Inns conditions of scattered outcome events 5.4 Inus conditions for disjunctive outcome events 5.5 Inns and inus conditions of transition events Counterfactual conditionals Appendix: Tense and modal connectives in BST. (shrink)

Neste estudo, com base nos principais escritos políticos de D. Frei Álvaro Pais O. Min. (c. 1270- c.1350) analisamos sua concepção a respeito da origem ou causa eficiente do poder espiritual e, igualmente, seu pensamento no tocante à finalidade ou causa final do referido poder. Quanto ao primeiro tópico, o Bispo de Silves quer principalmente refutar algumas das teses de Marsílio de Pádua contidas na 2ª Parte do seu Defensor da Paz, completamente opostas à teologia do sacerdócio católico e seus (...) graus hierárquicos e à do Primado Petrino. Para tanto, quase literalmente, haure-se, entre outras fontes, particularmente no De regimine christiano (1301) de Tiago de Viterbo OSA. Com respeito à finalidade do poder sacerdotal, de um lado, Álvaro sustenta a doutrina tradicional da Igreja a seu respeito e, de outro, em conseqüência, como partidário da hierocracia, defende a tese de que na, Societas Christiana, os detentores do poder espiritual, particularmente o Sumo Pontífice, ocupam uma posição mais eminente em relação aos governantes seculares. (shrink)

" La formule cartésienne causa sive ratio scande l'histoire de la causalité, entre le privilège suarézien de la cause efficiente et l'invention leibnizienne du principe de raison suffisante. Elle traverse un siècle exactement, des Disputationes metaphysicae de Suarez (1597) aux 24 thèses métaphysiques de Leibniz (1697). La métaphysique s'y constitue en époque de la causalité. Qu'ils la soutiennent ou qu'ils la récusent, les philosophes du XVIIe siècle ont en commun de discuter la thèse qui confère l'intelligibilité à la relation causale (...) ; elle prend la forme exemplaire de l'équivalence cartésienne de la cause et de la raison. Mais la façon dont la relation causale gagne l'intelligibilité demeure à son tour inintelligible, puisqu'elle renvoie à la toute-puissance incompréhensible de celui qui l'exerce, y compris peut-être envers lui-même : sui causa. C'est là précisément la thèse que les post-cartésiens ne cesseront de lire comme un problème et de récuser : Spinoza, en posant que l'ordre et la connexion des idées sont les mêmes que l'ordre et la connexion des choses ; Malebranche, en faisant de la cause occasionnelle une raison inefficace et en concentrant en Dieu toute l'efficace ; Leibniz, en employant le principe de raison suffisante, qui rationalise l'existence en la soustrayant à l'emprise de l'efficience. Loin de la produire, la causalité se voit alors soumise, sous diverses modalités, à l'intelligibilité. Aussi le principe de raison suffisante signe-t-il ce que nous appelons la fin de la cause - par excellence la fin de l'efficience -, qui n'est pas la fin de la question du fondement, mais le déplacement de sa réponse vers plus fondateur que la cause : la raison. Ainsi se trouve accomplie l'essence du fondement à l'époque moderne de l'histoire de la métaphysique. " V. C. (shrink)

Resumo: Nas Disputationes metaphysicae Francisco Suarez tenta mostrar que a causa final não é uma projeção do intelecto humano, mas algo real nas próprias coisas e que sem ela não é possível dar uma explicação satisfatória dos fatos observados na experiência. Ele mostra como a causa final age no ser humano, em Deus, nos chamados ‘agentes naturais’ e no universo como um todo. De fato, a causa final supõe a existência de algo capaz de conhecer um fim e de direcionar (...) suas ações para ele. Mas isto não significa que o fim está totalmente ausente das operações dos ‘agentes naturais’, nem que a explicação teleológica nunca faça sentido para eles. Sob certo aspecto há intencionalidade mesmo nas operações dos entes não-racionais, pois toda a natureza está submetida à ação e à racionalidade divina.: In the Disputationes metaphysicae Francisco Suarez tries to show that final cause is not a projection of human intellect, but something real in things themselves, and that it is not possible to satisfactorily explain empirical data without it. He shows how final cause operates in human beings, in God, in so-called ‘natural agents’, and in the universe as a whole. In fact, final cause presupposes the existence of something which is able to know an end and to direct its actions towards that end. This does not imply, however, that the end is totally absent from the operations of ‘natural agents’, nor that teleological explanation never makes sense for them. From a certain point of view, there is intentionality even in the operations of non-rational beings, because all nature is subject to divine action and rationality. (shrink)

In this article the focus is on the topic of indeterminacy of the sources of law. Indeterminacy in this domain may be a product of a lack of legislative regulation or open texture of law, this analysis of the causes of indeterminacy regarding the sources of law is applied to the Cuban legal system.Resumen:El tema de las fuentes del derecho sigue siendo de primer orden en la ciencia jurídica contemporánea, por lo cual resulta de gran utilidad para los juristas abordar (...) las problemáticas que se generan en torno al mismo. Las causas de indeterminación de las fuentes del derecho —determinadas en unos casos por la falta de regulación por parte del legislador y en otros por la textura abierta del derecho que regula el sistema de fuentes— en el sistema jurídico, es una de dichas problemáticas. El objetivo: analizar las causas de indeterminación de las fuentes del derecho y su expresión en contextos jurídicos como el cubano. (shrink)

En este ensayo examino críticamente la tesis de Davidson de que las razonesson causas de la acción y la confronto con la posición que se deriva de losanálisis gramaticales efectuados por Wittgenstein tendientes a mostrar quedicha tesis es simplemente absurda. Muestro, por una parte, que los puntos devista de Davidson se fundan en diversas incomprensiones conceptuales y, porla otra, destaco el carácter genuinamente aclaratorio de las observacionesde Wittgenstein.

Como as definições de causa e causalidade são estabelecidas na Ciência Política? A explicação causal tornou-se fundamental para a constituição da disciplina como ciência capaz de produzir não só entendimentos, como também previsões acerca dos fenômenos políticos. Porém, a centralidade da causalidade tem sido reduzida à questão da inferência causal, elidindo discussões ontológicas, epistemológicas e metodológicas sobre o significado de causa. Nesse artigo, exploramos os modelos de explicação causal na Filosofia como forma de promover um diálogo entre as concepções de (...) causalidade na Ciência Política para além do problema da inferência causal. Argumentamos que a Ciência Política recorre a diferentes concepções de causalidade, mas seu engajamento com reflexões mais substantivas ainda é limitado. Propomos um canal de diálogo com a literatura do realismo filosófico e suas intervenções sobre poderes causais, capacidades e tendências, as quais oferecem uma base ontológica para as discussões de causalidade na Ciência Política. (shrink)

Este artículo pretende señalar la importancia de la causa inmanente al interior de la doctrina de Baruch Spinoza. La ética es el tratado más importante de Spinoza y reúne el pensamiento maduro del filósofo holandés. La prop. XVIII del libro I tiene un rol fundamental y articula el mundo de la Naturaleza Naturante y la Naturaleza Naturada, mostrando por primera vez la manera en que la causa única se produce y produce todo: de forma inmanente. Intentamos, así, mostrar el rol (...) articulador de la causa immanens en el pensamiento de Spinoza y la importancia de la ética. (shrink)

El problema del maltrato de las personas mayores o del comportamiento negligente hacia ellos ha llevado que sea abordado en diferentes instrumentos de derechos humanos; entre ellos, el Consenso de Montevideo sobre Población y Desarrollo y la Convención Interamericana sobre la Protección de los Derechos Humanos de las Personas Mayores. Teniendo en cuenta este marco jurídico, y como primer paso para abordar la problemática de la mortalidad como consecuencia del maltrato o del comportamiento negligente hacia las personas mayores en nuestro (...) país, el objetivo de este estudio es analizar las tendencias en la mortalidad por causas externas en personas mayores (60 años y más) en Argentina entre 2000 y 2014. Se calcularon tasas de mortalidad por estas causas (por 100.000 habitantes) entre personas de 60 años y más, por sexo, ajustadas por edad por el método directo, utilizando la población estándar de la Organización Mundial de la Salud. Para explorar las tendencias en las tasas de mortalidad por causas externas estandarizadas por edad, utilizaremos modelos de regresión de Jointpoint. Los análisis de Joinpoint se realizan utilizando el Programa de Regresión de Joinpoint v. 4.0.4 del US National Cancer Institute. Se espera que los resultados de este estudio permitan establecer una primera visibilización de la problemática de las causas externas en este grupo poblacional. (shrink)

The eckhartian distinction between created and non-created being is developed in this paper into the distinction between God and creature and thence to the metaphysic study of the finite. In a second instance, the comprehension of M. Eckhart is reviewed regarding the ontological status of creature and causality. The author finally introduces the complex idea of the Logos, that is, the creator’s comprehension of the creature, an issue discussed with their personal differences by Thomas Aquinas and Eckhart.

The very first line of Spinoza’s magnum opus, the Ethics, states the following surprising definition: By cause of itself I understand that whose essence involves existence, or that whose nature cannot be conceived except as existing [Per causam sui intelligo id, cujus essentia involvit existentiam, sive id, cujus natura non potest concipi, nisi existens]. As we shall shortly see, for many of Spinoza’s contemporaries and predecessors the very notion of causa sui was utterly absurd, akin to a Baron Munchausen attempting (...) to lift himself above a river by pulling his hair up. How can a thing cause itself into existence, if before the causal activity, the cause did not exist at all? Indeed, in one of his earliest works, Spinoza himself claimed: “No thing, considered in itself, has in itself a cause enabling it to destroy itself (if it exists), or to make itself [te konnen maaken] (if it does not exist)” (KV II 26|I/110/14-16). Moreover, in other early works, Spinoza refers to God as an “uncreated thing” (TIE §97) or “uncreated substance” (CM II 1|I/237/20), and not as a cause-of-itself as in the Ethics. What made Spinoza desert the common, traditional, view of God as the uncaused first cause, or uncreated substance, and adopt instead the apparently chimerical notion of God as causa sui? A very likely explanation for this development suggests that Spinoza’s rationalism, his commitment to the principle that everything must have a reason both for its existence and for its non-existence – a commitment stated clearly both in the Ethics (see, for example, E1p8s2 and E1p11d2), and in Spinoza’s other writings (see, for example, Ep. 34 (IV/179/29)) – made him realize that the notion of an uncreated, or uncaused, thing is of no use for him: if everything must have a cause, then the first cause, or the most fundamental being, must be a cause-of-itself. All this is well and good, but we should not let Spinoza off the hook so easily, for the immediate question which arises now is whether Spinoza is not simply cheating his readers. Does Spinoza have a reason – i.e., argument – that could convince us that causa sui is indeed a more adequate characterization of God and not merely an opportunistic and ad hoc façade for the good old uncaused cause? While there are many important questions surrounding Spinoza’s notion of causa sui, it is the last question which will be the focus of this short chapter. In the first part of this chapter, we study, briefly, Descartes’ engagement with the notion of causa sui. In the second part, I show that Spinoza understood the causation of causa sui as efficient, and not formal, causation. The third and final part will attempt to locate precisely the alleged problem with the notion of causa sui, and consider how could Spinoza defend the intelligibility of this notion. Regrettably, limitations of space will force us to leave the examination of Spinoza’s closely related notion of being-conceived. (shrink)

En el contexto político global contemporáneo, las diversas luchas sociales se están alienando entre sí hasta elpunto de que la ilusión del capitalismo como único sistema socioeconómico posible está difuminando todos los horizontesdel cambio social. En este artículo, trataremos de redefinir las causas comunes de las luchas sociales, demostrando su interseccionalidad e interdependencia. Para ello, nos ocuparemos de una serie de conceptos de la filosofía de Marx. En la introducción, examinaremos la noción de valor, afirmando que la teoría del valor (...) de Marx no es simplemente una teoría laboral del valor, sino que más bien refleja la estructura paralela de la producción y la circulación, cristalizada en la forma de valor última del dinero. Una vez obtenidas estas ideas preliminares, volveremos al fenómeno del trabajo en el capitalismo, para reinterpretar, en la primera sección del artículo, la distinción marxiana entre trabajo productivo e improductivo. A partir de ahí, se darán los primeros ejemplos concretos de la interseccionalidad de las luchas sociales contra la abstracción del capital: a saber, mostrar que las luchas de género y las raciales tienen ciertas causas comunes, enraizadas en la hegemonía gramsciana. En la segunda sección, examinaremos la distinción que Marx establece entre la subsunción formal y la real. Esta última, afirmaremos, es decisiva para entender cómo el capital estructura la cuasi-totalidad de nuestras relaciones sociales. Tras una interpretación de la película Toni Erdmann de Maren Ade, propondremos algunos medios posibles de lucha interseccional contra la subsunción real, que encontrarán su respaldo teórico en el concepto de universales subversivos. Las observaciones finales abordarán la lógica nuclear de la distribución y la acumulación del capital, un síntoma que pervive a lo largo de la historia preservado e impulsado por la omnipresencia de la ideología, y subrayarán de nuevo implícitamente la importancia de la lucha común en el descongelamiento de la emergencia de un nuevo sujeto revolucionario. (shrink)

Having as starting point that a proximal cause is one which effects can be registered in the states of an individual organism, in this work I will argue that what defines an ultimate cause is the fact that its effects can be registered in the evolution of lineages, and not simply in population states. This, on the other hand, not only will allow us to clarify how the developmental constraints can be understood as causes of the evolutionary phenomena; but also (...) it will allow us to point the eminently historical character of Developmental Evolutionary Biology that Wallace Arthur lessened in Biased Embryos and Evolution. Thus, and following this latter reasoning, I will also try to show that, although the action of developmental constraints could happen beyond the limits of a population or a particular species, that does not imply that we are before a comeback of typological thought in Evolutionary Biology. (shrink)

For many of Spinoza's contemporaries and predecessors the very notion of causa sui was utterly absurd, akin to a Baron Munchausen attempting to lift himself above a river by pulling his hair up. This chapter examines Descartes’ engagement with the notion of causa sui, and shows that Spinoza understood the causation of causa sui as efficient, and not formal, causation. Proving the existence of God was the stated aim of Descartes’ Third Meditation. Descartes’ response to Caterus is pretty simple: he (...) denies that efficient causation must be spread in time. Descartes’ surprising response to Caterus drew the attention of Antoine Arnauld, the author of the Fourth Set of Objections, and, at the time, a doctoral student of theology at the Sorbonne. The young Spinoza must have watched Descartes’ struggle with the notion of causa sui with great interest. (shrink)

In the article are discussed the semantic theories of Dietrich of Freiberg and Meister Eckhart in the comparative way. The both Dominicans are known through their theory of intellect, but for declamation of this theory they are choosing the certain model of language and of predication. The aim of the article is to outline the specific aspect of their semantic theories that are influenced by the modi significanditheory on the one hand and by the causa-essentialis-theory on the other hand. The (...) causa-essentialis-theory becomes a part of their philosophy of language in the sense, that both Dominicans are thinking the parts of the sentence – subject and predicate – in the ontological terms: both of them are considering the predicate as a cause, and subject as a caused one. Therefore they understand the semantical and the ontological entities in the reciprocity. Such an ontologization of semantic results from the inherence-model of language that is the basis for understanding of sentences expressing the definition according to Dietrich von Freiberg as well as Meister Eckhart. (shrink)

El presente trabajo examina la crítica de Heidegger a la concepción kantiana de la libertad como un tipo peculiar de causa. Con ella Kant consuma tendencias operantes en una larga tradición, cuyos orígenes remontan a la ontología griega, que documenta la comprensión del ser como presencia. Pero el enfoque causal de la libertad no permite hacer justicia a sus raíces más profundas en la propia trascendencia del Dasein.

L.A. Paul has recently defended the methodology of metaphysics on the grounds that it is continuous with the sciences. She claims that both scientists and metaphysicians use inference to the best explanation to choose between competing theories, and that the success of science vindicates the use of IBE in metaphysics. Specifically, the success of science shows that the theoretical virtues are truth-conducive. I challenge Paul’s claims on two grounds. First, I argue that, at least in biology, scientists adhere to the (...) vera causa ideal, which allows the theoretical virtues to play a much more limited role in scientific reasoning than Paul requires for metaphysical reasoning. The success of biology thus does not vindicate the methodology of metaphysics. Second, I argue that, at least in many cases, the successful reliance on the theoretical virtues in scientific contexts shows only that the theoretical virtues are truth-conducive within those local contexts, and not that they are truth-conducive generally. The upshots are that Paul’s defense of the methodology of metaphysics fails, and that any attempt to rescue her defense must pay more careful attention to what precisely is vindicated by successful science. (shrink)

Metascientific criteria used for explaining or constraining physical space dimensionality and their historical relationship to prevailing causal systems are discussed. The important contributions by Aristotle, Kant and Ehrenfest to the dimensionality of space problem are considered and shown to be grounded on different causal explanations: causa materialis for Aristotle, causa efficiens for young Kant and an ingenious combination of causa efficiens and causa formalis for Ehrenfest. The prominent and growing rôle played by causa formalis in modern physical approaches to this (...) problem is emphasized. (shrink)

CHRISTIAN ECOLOGICAL ETHICISTS INCREASINGLY RECOGNIZE THAT MORAL response to contemporary problems such as mass extinction and climate change must incorporate and build upon established movements for social justice. This essay contributes to that work by learning from the twentieth-century union organizer César Chávez and his advocacy for justice and environmental health among farm workers. I argue that understanding key themes of Chávez's morality in his context, particularly the universality of human dignity and the importance of personal and collective sacrifice, can (...) contribute to a Christian ecological ethics with a program for social change and justice. (shrink)