Se suele afirmar, y con razón, que la representación de la historia en el pensamiento de Walter Benjamin es esencialmente antiteleológica. Pese a esto, en sus escritos se encuentran dos importantes menciones del término “teleología” que permiten pensar en un uso excepcional de este concepto: la “teleología sin fin final” y el “momento teleológico del despertar”. En el presente artículo examinaremos de qué modo estas pistas casi recónditas sobre la teleología repercuten de lleno en la concepción de la historia de (...) Benjamin, rebatiendo aquella interpretación de su pensamiento, según la cual, la teleología habría sido completamente rechazada de su filosofía. (shrink)

El artista chileno José Miguel Blanco tuvo un rol protagónico en la escena cultural del país durante la segunda mitad del siglo XIX. Aparte de su labor escultórica, traducida en una cantidad importante de obras, una buena parte de su quehacer estuvo vinculado con la escritura de arte, lo que se materializó, principalmente, en el periódico El Taller Ilustrado, el primer medio informativo en el país dedicado exclusivamente a temas de arte, que este escultor creó y dirigió por casi cinco (...) años. Desde esa tribuna Blanco promovió información, debates e iniciativas que favorecieron el desarrollo cultural del país. Este escultor es, sin lugar a dudas, el autor más prolífico en la escritura artística chilena de su tiempo. The Chilean artist José Miguel Blanco had a protagonic role in the culture scene in the country during the second half of the 19th century. Besides his works of sculpture, reflected in an important quantity of pieces of art, a great part of his work was related to the Artistic Writing, which was materialized, mainly in the newspapers called El Taller Ilustrado, the first informative media in the country dedicated exclusively to the topics of Art, that this sculptor created and managed for almost five years. From this tribune, Blanco promoted information, debates and initiatives that contributed to the development of culture in Chile. The sculptor is, without any doubt, the most prolific author in Chilean Artistic Writing in his time. (shrink)

Se percibe en el mundo académico de la teología y de la praxis pastoral, un giro general y englobante hacia el sujeto, la experiencia, la donación del amor, la misericordia, el mundo vivido de los hombres y la vivencia de la fe en la vida cotidiana de un mundo secularizado. Es un anhelo de salir de la simple conceptualización y de las discusiones sin fin sobre la fe, para dar paso a una vivencia y a una experiencia de lo creído (...) y a un testimonio que lo haga creíble. La revolución que ha propiciado el papa Francisco se fundamenta en una radicalidad del seguimiento de Jesús en la vida diaria, en las cosas sencillas, sin muchos malabares teológicos, y sí con una insistencia grande en el amor misericordioso de Dios. Este artículo quiere presentar algunas reflexiones que ayuden a fundamentar la donación experiencial del amor misericordioso, preguntándose por la experiencia, el lenguaje usado para expresarla y la libertad como respuesta del sujeto llamado en el momento del evento. (shrink)

Altruism and solidarity are concepts that are closely related to organ donation for transplantation. On the one hand, they are typically used for encouraging people to donate. On the other hand, they also underpin the regulations in force in each country to different extents. They are often used indistinctly and equivocally, despite the different ethical implications of each concept. This paper aims to clarify to what extent we can speak of altruism and solidarity in the predominant models of organ donation. (...) It also raises the ethical question of whether these categories are adequate as a basis for such models, bearing in mind that organs are a scarce resource and that a shortage of them may mean that fewer lives are saved or improved. (shrink)

The aim of the present study was to carry out a qualitative and quantitative synthesis of the existing literature studying the relationship between emotional intelligence and risk behavior. We conducted a systematic review and meta-analysis of the scientific evidence available relating both constructs. Particular attention was paid to identifying possible differences in this relationship as a function of the different conceptualizations of EI and the risk domain. The study was conducted following the Cochrane and PRISMA guidelines. Our results revealed a (...) significant negative relationship between EI and health-related risk behaviors. However, this relationship was not observed in other risk domains such as finance and gambling. The relationship between EI and risk behavior differed according to the risk domain studied, which supports the notion that risk is a domain-specific construct. The results associated with the health-related risk behaviors are consistent with existing literature about the positive impact of emotional abilities on the health domain. A more complete understanding of the emotional mechanisms that underlie risk behavior could help to establish action guidelines and improve programmes to prevent and reduce the negative effects of risk behavior on our society. (shrink)

En este artículo expongo y analizo la propuesta berkeleyana del conocimiento nocional, que representa entre otras cosas el intento del irlandés por conocer a la mente o espíritu, esto es, a aquella cosa pensante y activa que por su propia actividad resulta irrepresentable como idea. Como el conocimiento nocional ya se menciona en los Comentarios Filosófi cos me remitiré a ellos para conocer los orígenes del mismo; sin embargo, como tal conocimiento aparece con mayor detalle en obras posteriores me serviré (...) sobre todo del Tratado para abordar la compleja doctrina nocional. // In this paper I expose and analyze the berkeleian proposal of notional knowledge. Among other things, this proposal represents Berkeley ́s attempt to know the mind or spirit, that is, the thinking and active thing that by its own activity results unrepresentable as idea. As such knowledge is already mentioned in the Philosophical Commentaries, I will refer to them in order to know the origins of that proposal. However, as notional knowledge appears in more detail in later works, I will make use especially of the Treatise to address the complex notional doctrine. (shrink)

Este artigo tem por objetivo mostrar que o naturalismo que apregoa a necessidade das ciências sociais imitarem os procedimentos metodológicos empregados pelas ciências naturais se revela contraproducente por não levar em conta que as teorias sociais, em muitos casos, lidam com fatos pré-interpretados. E que esse tipo de “material empírico” demanda a elaboração de uma metodologia capaz, indo além das meras intenções programáticas, de efetivamente apreender a significatividade presente nos fatos da vida societária. Para tanto, desponta como imperioso construir teorias (...) sobre “teorias” que possam ser avaliadas em termos de seu poder de compreender, de modo elucidativo ou crítico, a natureza do significado inerente aos “objetos” estudados.This article aims at demonstrating that naturalism, in so far as it defends the thesis that social sciences must imitate the methodological procedures employed by natural sciences in order to produce well-grounded explanations, turns out to be useless. The main reason for naturalism’s failure is that social theories deal with preinterpreted facts. And such a kind of “empirical stuff” demands the creation of a methodology able to capture, beyond mere programmatic intentions, the intrinsic meaning exhibited by several kinds of social facts. In order to attain this aim social research has to construct theories about “theories”, that is, explanations capable of being evaluated by their power of clarifying, through an analytical or a critical approach, the kind of meaning embeded in the “objects” investigated. (shrink)

Este artigo se ocupa de questões metafilosóficas. Nele, discutiremos as razões que fazem com que a filosofia, diferentemente da ciência, problematize a si mesma como empreendimento cognitivo. Em particular, procuraremos identificar como e por que a filosofia acaba se constituindo em problema para si mesma. À exceção das ciências sociais onde há estudos críticos do tipo sociologia da sociologia, a ciência em geral não põe em discussão a si mesma. Raros são os casos em que a ciência chega ao extremo (...) de questionar a própria cognitividade. A filosofia, em alguns de seus mais lúcidos e profícuos exercícios, não se furta a se avaliar como projeto cognitivo. Com esse tipo de preocupação metafilosófica, nosso artigo questionará a pretensão das grandes filosofias de protagonizar revoluções. Defenderemos a tese de que inexistem as revoluções postuladas pelos filósofos, destacando que a incomensurabilidade subsistente entre as filosofias não é provocada por rupturas conceituais ou explicativas e sim pela adoção de diferentes pressuposições absolutas, conforme definidas por Collingwood. (shrink)

We intend to put into question two fundamental principles adopted by critical rationalism. One of them, explicitly proposed by Popper, argues that what is valid in logic is also in psychology. And the other, tacitly espoused, implies that epistemological verdicts have metascientific authority and validity. Regarding the second, we hold the view that to the conclusions arrived at by epistemology should not automatically be conferred metascientific authority and validity. To acquire metascientific import such conclusions also need to be derived from (...) the observation of the actual ways of producing scientific knowledge. The Hume-dependent manner with which Popper rejects induction exemplifies with emblematic strength the tendency to extend the conclusions of epistemology to philosophy of science. On one hand Popper endorses Hume’s argument about the lack of epistemic justification for induction, on the other, disagrees with the humean view that induction is routinely employed and should, therefore, be seen as a human or animal fact. Popper departs from Hume to argue that induction is not even a way of thinking; therefore, it can be employed neither by the layman nor by the scientist. Also in defense of the thesis that induction does not exist, Popper gives primacy to epistemology. More than an epistemological thesis, the theory that decrees that induction is not even a psychological fact requires empirical confirmation. For Popper being right, it is necessary to verify the theory that our minds always operate according to the model from the top down. And psychology not even provides the corroboration of Popper’s thesis. (shrink)

Starting from the epistemic requirements stated by the standard view of knowledge, according to which knowledge is ‘justified true belief’, this article aims to identify the reasons why substantive philosophical theories have failed to satisfy them. Accepted this view of knowledge, philosophy will hardly be able to assign cognitive status to its theories. This article also intends to show that philosophy has its cognitive credibility put in check when it constructs abstruse rhetorical exercises that speciously seek to legitimize themselves as (...) knowledge. Besides forging philosophical theories deprived of cognitive value, philosophy creates theories composed by propositions clearly meaningless. In developing theories devoid of any cognitive potential and theories whose propositions lack meaning, philosophy is liable to have its cognitivity seriously questioned. However, the final assessment of philosophy cannot be confined to its cognitive dimension since its theories have the power of providing ways of seeing reality even when they fail in their attempts to explain objects. (shrink)

Francis Bacon foi considerado por alguns pensadores o pai do método experimental. Outros filósofos o acusaram de advogar um empi-rismo naif. Em nosso artigo pretendemos identificar as peculiaridades do tipo de empirismo abraçado por Bacon. Os mais duros críticos de Bacon têm destacado sua retórica fatualista e têm dispensado pouca atenção à complexidade de um sistema metodológico que atribui papel crucial à evidência negativa. Negligenciam principalmente o real significado epis-temológico de sua proposta de uma indução eliminatória. Associando Bacon rigidamente a (...) uma espécie de empirismo justificacionista deixam de detectar importantes ingredientes falibilistas em sua obra. Por aspirar a identificar o que pode haver de falibilismo na obra de Bacon este artigo questionará a avaliação que Popper faz de Bacon ao apresentá-lo como o grande representante do empirismo ingênuo e dogmático. Por mais que sejam procedentes algumas das críticas que Popper dirige a Bacon, mos-traremos que sua leitura repete velhos clichês sobre o autor do Novum Organum.Some philosophers regard Francis Bacon as the father of ex-perimental method. Others accuse Bacon of defending a naïf empiricist theory of knowledge. In this article I try to identify the peculiarities of the empiricism supported by Bacon. Bacon’s most severe critics emphasize his factualist rhetoric, paying no sufficient attention to the complexity of a methodological system that attributes a crucial role to negative evidence. They neglect the real epistemological meaning of Bacon’s proposal of an eliminative induction. As a rule, such critics are unable to detect the important fallibilist features present in Bacon’s work because they tend to, uncritically, identify him with a kind of em-piricist justificationism. The purpose of this article is to investigate the possible fallibilist elements in Bacon’s writings. By so doing, I shall challenge Popper’s evaluation of Bacon’s philosophy of science. I dis-agree with Popper when he describes Bacon as a dogmatic and naïf empiricist. Although some of the criticisms Popper addresses to Bacon are well-founded, I will argue that the general reconstruction of Ba-con’s inductivism carried out by Popper is not fully defensible. (shrink)

Asumimos el problema de la singularidad como categoría filosófica aplicado en las principales variables metafísicas de Platón; primero en su expresión trascendentista, que supone la lectura de las Formas eternas como entidades singulares: luego, en su redimensión en el llamado período crítico, donde se presenta nuestro concepto de manera negativa, como un propiciador de aporías: y, finalmente, en una suerte de lugar intermedio, constituido sobre todo a partir de la ambigua posición de las obras finales del pensador, que sustentan tanto (...) la identidad absoluta de lo metafísica cuanto su traslado a las entidades determinadas. Nuestra idea básica es que la singularidad constituye uno de los aspectos más completos y ricos en posibilidades de la teoría platónica de las Formas, al punto de justificar una evolución de la doctrina, sea desde el punto de vista de su expresión, o desde lo más hondo de su pensamiento. (shrink)

Natureza e Cultura: será que o humano nos deixará de ser tão estranho?

Com o objetivo de criticar a defesa do Princípio da Proliferação feita por Feyerabend, avaliaremos em que medida as ciências sociais se beneficiam do fato de abrigarem uma considerável diversidade de teorias e metodologias. A despeito de ser uma realidade nas disciplinas sociais, a proliferação nunca é vista como capaz de incrementar a testagemde uma teoria contrastando-a com alternativas. Os cientistas sociais descreem que existam falsificadores potenciais de uma teoria que só teorias diferentes se revelam aptas a localizar. Tendo de (...) conviver com a diversidade explicativa, as ciências sociais contrariam a tese feyerabendiana de que, em virtude de cada teoria ter acesso apenasa determinados fatos, a desconsideração de alteridades deixa na penumbra fatos localizados por elas. A multiplicação de ópticas tem sido combatida recorrendo-se ao argumento da eliminação por meio do qual as teorias sociais já formuladas são escrutinadas com o objetivo de se demonstrar suas falhas e apontar uma alternativa como a única aceitável por ser a sobrevivente aos crivos empíricos. Apontaremos as razões pelas quais se tem recorrido ao argumento da eliminação contra a duplicação e a proliferação de teorias nas disciplinas sociais. A proliferação carece das vantagens epistêmicas que lhe atribui Feyerabend tendo em vista que as teorias sociais não testam umas às outras. Mesmo que possível, a testagem recíproca revela-se inútil porque se há fatos só localizáveis por uma teoria não se prestam a aferir outras teorias. (shrink)

Berkeley desarrolla su teoría de la visión en la obra de juventud Ensayo para una nueva teoría de la visión, que por lo general ha sido leída atendiendo sólo a sus aspectos científicos o perceptuales. En este artículo propongo una lectura distinta, que busca mostrar que el Ensayo no sólo atiende aspectos científicos sino, por el contrario, anticipa el inmaterialismo de obras posteriores. Esto lo hace porque Dios cumple un importante papel en él, lo cual se debe, entre otras cosas, (...) a que la teoría de la visión es desarrollada en función de Dios, pues de Él depende tanto la vista y los objetos visibles como el argumento del lenguaje visual. (shrink)

David Berman has studied Berkeley for over fifty years and has published three original books on the Irish philosopher (1996, 1997, and 2005). His most recent b.

Berkeley was a philosopher who wrote about such diverse topics as natural philosophy, political philosophy, mathematics, economy, and theology. Within this broad range of interests, his concern about the infinite spirit stands out; thus, the aim of this paper is to trace the origins of Berkeley´s conception of God, an issue which is already prefigured in the Philosophical Commentaries. The importance of knowing and analyze the notes that make up the Commentaries lies in that they make it possible to understand (...) not only how the incipient immaterialist philosophy was established, but above all –being purpose of this paper– what features and role God acquired within it. (shrink)

Propongo tres vías para el conocimiento de Dios o espíritu infinito en Berkeley. Las tres vías se desprenden de su propio pensamiento, pero las dos primeras se basan en la parte filosófica del mismo, principalmente en los conceptos de « idea » y « mundo sensible », mientras la tercera en la parte teológico-religiosa y tiene que ver con la actividad evangélica de Berkeley, reflejada en su estancia en América y en sus labores pastorales como deán y como obispo. Las (...) tres vías, distintas entre sí pero a la vez complementarias, se fundamentan en la « analogía », concepto central para que los espíritus finitos puedan conocer a Dios. /// Je propose d’identifier trois voies pour la connaissance de Dieu ou de l’esprit infini chez Berkeley. Ces trois voies lui sont propres, mais les deux premières relèvent davantage de sa philosophie, reposant essentiellement sur des concepts tels que ceux d’« idée » ou de « monde sensible », tandis que la troisième trouve sa source dans la pensée théologico-religieuse et dans l’activité évangélisatrice de Berkeley, telle qu’elle s’est développée lors de son séjour en Amérique et dans son rôle de doyen et, plus tard, comme évêque. Ces trois voies, complémentaires quoique différentes, se fondent sur l’« analogie », un concept central permettant aux esprits finis de connaître Dieu. /// In this paper I propose three ways to know God or infinite spirit in Berkeley. The three ways stem from his own thought, but the first two are based on his more philosophical side, mainly in concepts such as ‘idea’ and ‘sensible world’, whereas the third way is based on his theological-religious side and is related to Berkeley’s evangelical activity, reflected on his time in America and on his labors as a dean and later as a bishop. The three ways, different between them but at the same time complementary, are based on ‘analogy’, a central concept for finite spirits to know God. (shrink)

Berkeley develops his theory of vision in the early work An Essay Towards a New Theory of Vision, which has generally been read only attending its scientific or perceptual aspects. In this paper I propose a different reading of the Essay. My reading wants to show that this work not only attend scientific aspects but, on the contrary, anticipates the immaterialism of later works. It does this because God plays an important role in it, which is due, among other things, (...) that theory of vision is developed according to God, since of Him depends both sight and visible objects and visual language argument. (shrink)

Background: Psychological distress is common among patients with cancer, with severe consequences on their quality of life. Anxiety and depression are the most common clinical presentation of psychological distress in cancer patients, but in some cases cancer may represent a traumatic event resulting in posttraumatic stress disorder. Currently, Eye Movement Desensitization and Reprocessing therapy is considered an evidence-based treatment for PTSD, but recent studies also showed its effectiveness for anxiety and depression. The aim of the present systematic review is to (...) summarize the current literature on the effect of EMDR on cancer-related psychological distress.Methods: A literature search was conducted for peer-reviewed articles about “EMDR” and “cancer patients” in the following electronic databases: PubMed, MEDLINE, Science Direct, Google Scholar, and Cochrane library.Results: Our search identified 7 studies in which EMDR was used with a total of 140 cancer patients. The psychiatric diagnosis was PTSD in 3 studies. Otherwise, the diagnosis concerned the anxious and depressive disorder spectrum. Overall, EMDR treatment schedules used were highly heterogeneous, with a different number of sessions and a different duration of therapy. However, across all studies analyzed EMDR therapy was judged to be adequate in reducing symptoms of psychological distress in this population.Conclusions: According to the results of our analysis, the level of evidence regarding EMDR efficacy in cancer patients is limited by the scarcity of studies and their low methodological quality. Although better quality research is needed, available data suggest that EMDR could be a promising treatment for psychological distress in patients with cancer. (shrink)

In Leibniz’s New Essays stands out, within many important topics, his doctrine of innate ideas, which supposes the division between sense knowledge and innate knowledge and implies the distinction between truths of reason and truths of fact. That doctrine is particularly relevant for Leibniz’s philosophy, but implicitly entails the epistemological difference between belief, on one hand, and certainty, on the other. In this paper I outline, according to my interpretation, how Leibniz explains that humans can have certainty about innate ideas. (...) This topic is important because if Leibniz demonstrates the possibility of having certainty of those ideas, then, it is feasible to believe in its existence. However, if his explanation is unsatisfactory his metaphysical doctrine would be seriously weakened and, at the same time, both skepticism and Locke’s empiricist doctrine would be reinforced. (shrink)

Para definir un nuevo horizonte del pensar originario, para establecer posibles salidas a la tan enunciada crisis de lo humano y la cultura, es necesario convocar la tarea de repensar las viejas cuestiones metafísicas en una nueva forma. En la actualidad se asiste a una tarea de reflexión tanto en la filosofía como en las humanidades, que convoca una nueva manera de entender el pensar sin los vestigios de la racionalidad instrumental. Es al emprender esta tarea renovadora del sentido humano (...) que el llamado giro teológico de la fenomenología aporta la relación mística-pensamiento, pensar-acontecer, y restablece la dimensión originaria de lo dado. Dominique Janicaud considera que la fenomenología francesa contemporánea ha hecho un giro teológico al introducir al Dios judeocristiano en la fenomenología; pero realmente se ha dado un giro hacia la razón mística redescubriendo el neoplatonismo de Dionisio Areopagita, la interioridad de San Agustín y el pensamiento del último Heidegger. (shrink)

Ante la realidad que circunda, son muchas las voces que denuncian una ruptura entre el espíritu humano y el desarrollo de la cultura. Es inevitable pensar que en la universidad y en la academia pareciese estar presente dicha separación. La universidad y su identidad de lugar para el encuentro y la búsqueda de la verdad humana está siendo asaltada por aquel esquema de empresa al servicio del liberalismo capitalista que denuncia Nussbaum (2010 38), a propósito del informe de la comisión (...) sobre el futuro de la educación superior en Estados Unidos, que le da a la educación la misión de moldear el desarrollo nacional, en términos de crecimiento económico. Los múltiples debates que se han instaurado deben causar una actitud de resistencia a un modelo que instrumentaliza lo que ha defendido la universidad como espacio del sentido y dejan claro una vocación empresarial en la educación superior que la ha convertido en un nodo productivo que ocupa un lugar importante en el crecimiento económico. (shrink)

Este artículo pretende establecer, desde un estudio fenomenológico de la religión, las patologías o enfermedades socio-culturales que atentan contra el lenguaje de la religión donde prima el poder institucional, la corrupción de sus líderes, el exceso de subjetividad que propicia una religión personal sentimental y los remasterizados fundamentalismos religiosos que se imponen en el escenario de los conflictos violentos. A partir de este ejercicio interpretativo-hermenéutico de la fenomenología y la sociología se describen posibles causales y dilemas a los que está (...) sometida la religión como sistema de credo y que ocultan su papel en la comprensión integral de lo humano. Conviene vislumbrar una acción de deconstrucción y desinstitucionalización de lo religioso para resignificar a Dios como experiencia, la belleza de la llamada y la construcción comunitaria de la fe. (shrink)

We show that in the Gromov space of isometry classes of pointed proper metric spaces, the equivalence relations defined by existence of coarse quasi-isometries or being at finite Gromov–Hausdorff distance cannot be reduced to the equivalence relation defined by any Polish action.

Readers and historians have often misunderstood Berkeley's philosophy by believing that he denies the existence of the external world. From which they conclude that his philosophy inevitably leads to solipsism. Faced with these readings, in this paper I discuss the relationship between ontology and the external world in Berkeley with the aim of clarifying some interpretative errors and showing three things: 1) that is a mistake to believe Berkeley’s philosophy eliminate the external world and lead to solipsism, 2) that his (...) own ontology is the key to understand the constitution of the external world, and 3) that God gives the ultimate meaning of that world. / Es habitual que algunos lectores confundan la postura de Berkeley al creer que niega la existencia del mundo externo y que su filosofía lleva inevitablemente al solipsismo. Frente a estas lecturas, analizo en este artículo el tema de la relación entre ontología y mundo externo en Berkeley, con el propósito de aclarar algunos desaciertos interpretativos sobre el asunto y mostrar con ello tres cosas: 1) que se trata de un error creer que su filosofía elimina el mundo externo y lleva al solipsismo, 2) que en la propia ontología está la clave para entender la constitución del mundo externo, y 3) que Dios le da el sentido último a ese mundo. (shrink)

On the Attributes of Berkeley’s God · It is clear among Berkeley’s scholars that God plays an essential role in his immaterialist proposal ; however, it is not so clear how we know Him and, in particular, what are His own attributes. In this paper I first review the characteristics of finite spirits and through them I analyze the Infinite Spirit or God with the aim of showing that His main attributes are four, namely, i) being volitional, ii) being creator-upholder, (...) iii) being perceptive, and iv) being a permanent interlocutor. These attributes, which are coherent and consistent with immaterialism, allow us to better understand the epistemic and ontological role that God plays in Berkeley’s philosophy. (shrink)

During the Mexico-Canda Conference in October 2020 at Western University (Canada) I submitted a draft of a future paper.

La vida social está marcada por el fantasma de lo violento. Y en el contexto colombiano, la violencia no solo es histórica y está antecedida por la injusticia, sino que se ha convertido en lenguaje y en actitud —hay violencias en el rostro, en las palabras y de hecho—. Se cercena el cuerpo, se mata, remata y contrarremata , y lo que queda como resultado es todavía más catastrófico que la violencia en cuanto tal. La indiferencia, el rencor, el odio (...) y la venganza son sus peores hijos y los más prolíficos. (shrink)

Para definir un nuevo horizonte del pensar originario, para establecer posibles salidas a la tan enunciada crisis de lo humano y la cultura, es necesario convocar la tarea de repensar las viejas cuestiones metafísicas en una nueva forma. En la actualidad se asiste a una tarea de reflexión tanto en la filosofía como en las humanidades, que convoca una nueva manera de entender el pensar sin los vestigios de la racionalidad instrumental. Es al emprender esta tarea renovadora del sentido humano (...) que el llamado giro teológico de la fenomenología aporta la relación mística-pensamiento, pensar-acontecer, y restablece la dimensión originaria de lo dado. Dominique Janicaud considera que la fenomenología francesa contemporánea ha hecho un giro teológico al introducir al Dios judeocristiano en la fenomenología; pero realmente se ha dado un giro hacia la razón mística redescubriendo el neoplatonismo de Dionisio Areopagita, la interioridad de San Agustín y el pensamiento del último Heidegger. (shrink)

This article performs —in the first instance— a criticism to thinking and the fragmentation of human reality, grounded on the excess of rationality as the outcome of modern science reduction, which endeavors to abandon original thinking and limits human sense to concepts. Second, it presents the phenomenology and the mystical turn envisioned by French phenomenology, as a resignification possibility of the philosophical reflection —as a human happening—, evading the modern pretension of acquiring the structure of a scientific activity by means (...) of its formal logic. Third and lastly, from a reading of Jean-Luc Marion in Fenomenología de la donación, this paper proposes the reassessment of humanism or a posthumanism from love. (shrink)

En este artículo se discute cómo se construye la imagen idealizada del "profesor de matemáticas deseado" a través de discursos y relaciones de poder. Se considera que el profesor tiene un papel activo en el funcionamiento de la escuela y es responsable de producir individuos matemáticamente competentes y productivos que puedan tener éxito en la sociedad. Además, se analiza cómo el profesor debe adaptarse constantemente a las demandas de la sociedad de control, que está en constante cambio y exige nuevas (...) habilidades y conocimientos. El artículo se basa en los conceptos de Foucault y Deleuze para analizar la construcción del profesor de matemáticas deseado y cómo está regulado por las demandas y las instituciones sociales. A pesar de cuestionar si el profesor puede resistir esta regulación y crear algo diferente, el artículo concluye que el profesor es consumido por el mismo sistema. Por lo tanto, se destaca la importancia de ser crítico y promover un ambiente socialmente efectivo en el que el profesor pueda participar activamente en su desarrollo profesional. En otras palabras, se explora la construcción de la imagen idealizada del profesor de matemáticas deseado, cómo el profesor debe adaptarse constantemente a las demandas cambiantes de la sociedad de control y la importancia de ser crítico y promover un ambiente socialmente efectivo en el que el profesor pueda participar activamente en su desarrollo profesional. (shrink)

El presente trabajo tiene como objetivo general mostrar, a través de una determinada lectura, que el fundamento de la estructura de la objetividad tematizada en la Deducción Trascendental (y, más concretamente, en la síntesis de reconocimiento en el concepto) es la síntesis figurativa (synthesis speciosa) de la imaginación productiva. Para el cumplimiento de este objetivo se propone una lectura de este tercer aspecto de la síntesis que toma como hilo conductor la constitución subjetivo-objetiva de la estructura mencionada y muestra, con (...) ello, que la argumentación kantiana en este pasaje procede basculando del «polo» subjetivo al «polo» objetivo de la misma. Nuestra hipótesis de trabajo es, en coherencia con ello, que para ganar una comprensión del fundamento que persigue la Deducción Trascendental y, por tanto, de la estructura de la objetividad que el mismo abre, es imprescindible atender al carácter subjetivo-objetivo de dicha estructura. (shrink)