Introduction to Phenomenology is an outstanding and comprehensive guide to an important but often little-understood movement in European philosophy. Dermot Moran lucidly examines the contributions of phenomenology's nine seminal thinkers: Brentano, Husserl, Heidegger, Gadamer, Arendt, Levinas, Sartre, Merleau-Ponty and Derrida. Written in a clear and engaging style, this volume charts the course of the movement from its origins in Husserl to its transformation by Derrida. It describes the thought of Heidegger and Sartre, phenomenology's most famous thinkers, and introduces and assesses (...) the distinctive use of phenomenology by some of its lesser-known exponents, such as Levinas, Arendt and Gadamer. Throughout, the enormous influence of phenomenology on the course of twentieth-century philosophy is thoroughly explored. Clearly explaining technical terms and avoiding jargon, Introduction to Phenomenology is an indispensable introduction to the history and substance of this vital current in intellectual thought. (shrink)

This study investigates the effects on organization’s financial performances of, first, the extent to which the organizations are involved in controversial business activities, and second, their level of social performance. These companies can be considered non-socially responsible given the harmful nature of the activities they are involved in. Managers of these companies may still have incentives to pursue socially responsible actions if they believe that engaging on those actions will help them to achieve legitimacy and improve investors’ perception about them. (...) We develop a comprehensive methodology to investigate these corporate social performance (CSP)-related effects in a complex but specific setting. To this end, we analyze a sample of 202 US firms for the period 2005–2008 using a novel method in this area: partial least squares. Our results indicate that, contrary to the general findings in prior literature, companies involved in controversial business activities which engage in CSP do not directly reduce the negative perception that stakeholders have about them. Instead, we found evidence of a positive mediation effect of CSP on financial market-based performance through innovation. (shrink)

It seems possible to see a star that no longer exists. Yet it also seems right to say that what no longer exists cannot be seen. We therefore face a puzzle, the traditional answer to which involves abandoning naïve realism in favour of a sense datum view. In this article, however, I offer a novel exploration of the puzzle within a naïve realist framework. As will emerge, the best option for naïve realists is to embrace an eternalist view of time, (...) and claim that in the relevant case, one sees a still existent star‐stage located somewhere in the distant past. (shrink)

Transhumanism is a challenging movement that invites us to rethink what defines humanity, including what we value and regret the most about our existence. Vulnerability is a key concept that require thorough philosophical scrutiny concerning transhumanist proposals. Vulnerability can refer to a universal condition of human life or, rather, to the specific exposure to certain harms due to particular situations. Even if we are all vulnerable in the first sense, there are also different sources and levels of vulnerability depending on (...) concrete social circumstances. Recently, Michael Hauskeller argued about a fundamental incompatibility between transhumanism and vulnerability. He understands vulnerability as an existential category, linked to woundability and mortality. This idea is akin to ontological vulnerability, but it does not notice some important features of social vulnerability. On the other side, transhumanism is a complex and non-homogeneous movement. Here we distinguish between a strong and a weak version of transhumanism. We will propose that the salience of vulnerability is only diminished in the radical one, while a moderate version can reconcile vulnerability with human enhancement. Thus, vulnerability, a concept that has recently gained much importance as an anthropological category in contemporary ethics, is not necessarily at odds with any transhumanist project. (shrink)

This paper is concerned with moral experimentalism, which I describe as the stance according to which moral inquiry is grounded not in objective foundations nor in our subjective inclinations but in our active encounter with things and events and in our communicative interactions with others. The notion of moral inquiry as grounded in objective foundations and that as based on subjective inclinations have traditionally been conceived of not as two independent possibilities but as the two poles of a dramatic Either/Or (...) that has profoundly conditioned, and still does, our perception of and approach to disagreements and conflicts. When the pragmatists, particularly Dewey, advanced the idea of an experimental approach to moral issues, they put it forward as an alternative to these extreme positions and, therefore, as a way out of what they perceived, I think correctly, as a false and pernicious dichotomy. The paper is divided into three parts: In the first section, I set the theoretical foundation of experimentalism as conceived of by the American pragmatists, in particular Peirce and Dewey. In the second part, and drawing mainly on Dewey’s Logic, I explore the procedural implications derived from the application of experimentalism to practice. In the third section, I consider the particularities of the application of experimentalism to the realm of ethics. As I argue, experimentalism is not only a promising approach to moral problems but perhaps the only effective remedy for the increasingly irrational attitudes with which they are today addressed. (shrink)

This paper is concerned with the paradox of decrease. Its aim is to defend the answer to this puzzle that was propounded by its originator, namely, the Stoic philosopher Chrysippus. The main trouble with this answer to the paradox is that it has the seemingly problematic implication that a material thing could perish due merely to extrinsic change. It follows that in order to defend Chrysippus’ answer to the paradox, one has to explain how it could be that Theon is (...) destroyed by the amputation without changing intrinsically. In this paper, I shall answer this challenge by appealing to the broadly Aristotelian idea that at least some of the proper parts of a material substance are ontologically dependent on that substance. I will also appeal to this idea in order to offer a new solution to the structurally similar paradox of increase. In this way, we will end up with a unified solution to two structurally similar paradoxes. (shrink)

In this paper, I recount the history of the International Journal of Philosophical Studies (IJPS), and my role as Founding Editor. The IJPS emerged from the earlier annual Philosophical Studies (Maynooth), founded by Desmond Bastable in 1951 and published regularly until 1988. I took over as Editor from 1989 to 1992 and then began the International Journal of Philosophical Studies.

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)

En cada época y en cada civilización existen problemas socialmente importantes que son objeto de especial atención. Son hechos que, por su ámbito de extensión o por su gravedad, tienen una gran resonancia. Es lo que en las últimas décadas ocurre con las adicciones, que constituyen uno de los trastornos emblemáticos de nuestra sociedad.

Shen et al.'s (2024) novel 3 × 3 ethical framework aims to facilitate “study-by-study decisions about returning individual research results (IRRs) from digital phenotyping in psychiatry.” The frame...

What effect does creativity have on individuals, groups and societies, and on the fundamental values on which they base their actions and institutions? What constitutes good and evil, right and wrong, and how does creativity disrupt these beliefs? The Ethics of Creativity brings together an impressive collaboration of thinkers from several countries and disciplines to illuminate the thorny issues that arise when novel ideas and products brought forth by creativity collide with the rules and norms of what we believe to (...) be 'right' or 'good'. This book tackles questions of why most people claim to love creativity yet, in practice, may quash creative intentions, how creative innovations can create new ethical problems, when creativity and ethics tend to coincide and when they tend to conflict, and how both creativity and ethics might be harnessed to support a brighter future for all. (shrink)

Para algunos la empatía es “el centro del universo moral”, mientras que para otros juega un papel secundario o, en todo caso, éticamente poco fiable. Acudiendo tanto a sus precursores filosóficos –como Hume y Smith–, como a sus investigadores contemporáneos en el campo de la psicología – como Hoffman y Batson–, este artículo elabora una defensa ponderada del papel de la empatía en la motivación, el desarrollo y el juicio morales, reconociendo sus limitaciones.

This chapter explicates Husserl’s transcendental idealism as motivated by his critiques of naturalism and objectivism. The chapter proposes a way of resolving the paradox of transcendental subjectivity, namely: how subjectivity can be both for the world and in the world. Husserl’s idealism has a number of commitments: priority of consciousness over being in the correlation between subjectivity and objectivity; all “meaning and being” depend on transcendental subjectivity; transcendental subjectivity is not a “piece of the world” ; transcendental subjectivity belongs to (...) the open network of intersubjectivity that is cultural and historical. (shrink)

Este artículo pretende abrir una línea de trabajo en la que confluye el área de la restauración y la didáctica. Se muestra un proceso de restauración basado en la mínima intervención, en cuanto a pérdidas de policromía se refiere, pero se ofrece como una herramienta medio para la enseñanza. El proyecto posibilita que la tabla se exhiba como pieza modelo en una sala del Museo Arte Sacro de Teruel, que el público visualice y conozca el mecanismo técnico de creación de (...) una tabla del siglo XV y que, mediante la recreación virtual y la utilización de imágenes de la misma temática de otras obras de relevancia, se proponga cómo pudo ser la tabla de Olalla en origen. En definitiva, se plantea realizar una prueba piloto que pueda servir para otras obras con circunstancias similares. Palabras clave: pintura gótica, Aragón, siglo XV, restauración y conservación, nuevas tecnologías, educación patrimonial, didáctica de la pintura, musealización.. This project aims to be a new line of work where restoration and didactics fields converge. It shows a process of restoration based on the minimum intervention in terms of loss of polychromy. However, it is offered as a tool for teaching. In this specific case, this table is shown as a model piece through its exhibition in a room at Sacred Art Museum of Teruel. Following this project, it will be possible to visualize and learn the technical mechanism of creation of a 15th century panel reinforced with a virtual recreation using digital media to show how it could have been in origin, as well as using images of the same subject matter of other relevant works. The main focus of this project is to serve as a pilot test for other works with similar circumstances. Key words: gothic painting, Aragon, 15th century, restauration and conservation, new technologies, heritage education, painting education, musealization. (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)

This article argues that Habermas’s formal-pragmatics are better understood as a set of weak-universal dispositions susceptible to erosion over the course of a lifetime, if exposed to continual “disappointing” communicative experiences. Habermas’s rational-reconstructive project to explicate the intuitive rule-consciousness held by competent speakers retains immense theoretical value for analyzing both partisan and mass political discourse, if his emphasis on isolated speech situations is supplemented with a logic of communicative memory better accounting for how disagreement antecedes discourse on the formal-pragmatic register. (...) I argue that Habermas’s concept of the “lifeworld” contains untapped theoretical resources for thinking about the formal-pragmatic consequences of accumulated partisan experiences; namely, how such experiences lead inter-partisan actors to jettison mutual imputations of communicative accountability. I conclude by offering revisions to Habermas’s discourse ethics. Rapport-building intended to alleviate the negative effects of prior accumulated partisan experiences is first necessary if a norm is to enjoy real justification. (shrink)

In this article I wish to re-examine the vexed issue of the possibility of idealism in ancient and medieval philosophy with particular reference to the case of Johannes Scottus Eriugena (c. 800idealisms immaterialism as his standard for idealism, and it is this decision, coupled with his failure to acknowledge the legacy of German idealism, which prevents him from seeing the classical and medieval roots of idealism more broadly understood.

In this paper I discuss Edmund Husserl’s phenomenological account of the constitution of the social world, in relation to some phenomenological contributions to the constitution of sociality found in Husserl’s students and followers, including Heidegger, Gurwitsch, Walther, Otaka, and Schutz. Heidegger is often seen as being the first to highlight explicitly human existence as Mitsein and In-der-Welt-Sein, but it is now clear from the Husserliana publications that, in his private research manuscripts especially during his Freiburg years, Husserl employs many of (...) the terms associated with Heidegger, e.g. Mitwelt, Weltlichkeit, Alltäglichkeit, Zeitlichkeit, and Geschichtlichkeit, and had detailed discussions of various forms of social constitution. It is clear that Husserl and Heidegger were exploring these themes in dialogue with one another, and that Husserl, in fact, has a rich phenomenology of sociality that is worth exploring in its own right. In this paper, I will outline some of the key aspects of Husserl’s contribution. (shrink)

Research on salesperson creativity remains as one of the most under-researched topics in the sales literature despite the evidence that encouraging creativity in the sales domain is a source of competitive advantage. This paper aims to fill this research gap by exploring the influence of perceived ethical climate on salesperson creative performance, paying special attention to the role that emotions play in this process. Data provided by 176 supervisor–salesperson dyads confirm that the trust/responsibility dimension of an ethical climate is positively (...) related to salesperson creative selling by increasing salespeople's organizational pride. Similarly, the perception of unethical selling practices negatively affects salesperson organizational pride, reducing the expression of creative behaviors. Moreover, the negative effect of unethical selling practices on creative performance is stronger (more negative) when salespeople's identification with an organization increases. Managerial implications and future research directions are also addressed. (shrink)

En este artículo pretendemos dar cuenta del desenvolvimiento que tuvo la filosofía moderno-contemporánea y el llamado pensamiento postmetafísico, a partir de Edmund Husserl. Alrededor las categorías fenomenológicas de método y de sentido enunciamos un gesto de apertura a la filosofía contemporánea la cual asume distintos matices que pretenden que la actividad filosófica vaya más allá de sí misma.

RESUMENEl tratamiento que el arte más vanguardista ha dado a la relación con lo cotidiano, rompiendo las fronteras entre arte y vida, ha tenido una influencia palpable en nuestros comportamientos actuales a la luz de los medios, especialmente televisión e internet. Hoy, nuestra relación con lo cotidiano en gran medida se teje en el mundo internet, que constituye un espacio de socialización y configuración de la identidad. Los valores presentes en la forma de relacionarnos con lo cotidiano han ido experimentando (...) cambios que hoy se dirían ambivalentes: gesto vital-artístico y parte del dispositivo neoliberal de la transparencia. El recorrido por esta relación, poniendo en un mismo escenario voces de procedencias diversas, nos conduce hasta el planteamiento no exento de controversias de nuestra identidad y nuestra vida como una creación artística.PALABRAS CLAVESOCIALIZACIÓN, MEDIOS, ARTISTAS DE LA VIDA, AUTODETERMINACIÓN, BÚSQUEDA-CONTROLABSTRACTThe way in which the most vanguardist art has approached the relation with everyday life, breaking the barriers between art and life, has had a tangible influence on our current behaviour in lights of Mass Media, especially television and Internet. Nowadays, our relationship with day-to-day life develops, to a great extent, in the Internet world, which constitutes a space for socialization and profiling our identity. The values that accompany the way in which we establish the link with everyday life have been undergoing changes that nowadays could be considered as ambivalent: vital artistic gesture and a part of neoliberal mechanism of transparency. The overview of this relation, including voices from various sources, leads us to a conclusion, not at all devoid of controversies, regarding our identity and our life as an artistic creationKEYWORDSSOCIALIZATION, MEDIA, ARTISTS OF LIFE, SELF-DETERNINATION, A SEARCH-CONTROL. (shrink)

The subject of this paper is to deep in the way that Guzmán planned to make effective social participation in an authoritarian context like Pinochet's Chile (1973-1990). We will see how Guzmán considered civil participation as an essential requirement in order to get a modern democracy which would be opened in Chile after the military dictatorship. He supported this idea through the concepts of subsidiarity State and liberal economy policy.

La Asamblea General de las Naciones Unidas aprobó la Declaración Universal de los Derechos Humanos el 10 de diciembre de 1948, su artículo 26 reconocía el derecho a la educación de todas las personas, la gratuidad y obligatoriedad en los niveles elementales. La igualdad de oportunidades en el acceso a los estudios superiores, el derecho de los padres a escoger el tipo de educación de sus hijos y concretaba el objetivo de la misma como el pleno desarrollo de la personalidad (...) humana y el fortalecimiento del respeto a los derechos humanos y a las libertades fundamentales. Esta Declaración fue el punto de partida de la Comisión constitucional del Congreso de los Diputados encargada de elaborar la Constitución de 1978, para desarrollar el artículo sobre el derecho a la educación. (shrink)

This article offers an alternative reading of the Abbé Sieyès and the modern ‘nation-state’ problématique. I argue that the subject/object that is constituted in the early days of modernity is the incomplete society: an impossible-possibility ideal of congruency of population, authority and space. I suggest reading this ideal of congruency as a fantasy in that it offers a certain ‘fullness to come’, the promise of jouissance that can never be attained and is thus constantly re-envisioned and reinvoked. Drawing on discourse-analytical (...) and psychoanalytical tools I explain the logic of fantasy before analysing Sieyès’ What is the Third Estate?, as I show how he critiques and fragments the old model of the state and how his reading of the nation is fantasmatic, a continuous project towards impossible congruency. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 41.3 (2003) 422-423 [Access article in PDF] Robin Small, editor. A Hundred Years of Phenomenology: Perspectives on a Philosophical Tradition. Aldershot, UK: Ashgate, 2001. Pp. xxix + 191. Cloth, $79.95.The stated aim of this collection of thirteen essays (mostly new—four are reprints) by philosophers resident in Australia is to offer selective perspectives on the phenomenological tradition, correcting misunderstandings and highlighting aspects overlooked in (...) standard commentaries. Presumably, it also wants to exhibit contemporary Australian writing in the phenomenological tradition, and situate phenomenological claims in terms graspable by analytic philosophers.Robin Small's introduction, taking Husserl's conception of eidetic intuition as fundamental, sketches the rise of phenomenology. The collection is then divided into three parts. Part One ("Approaching the Sources") focuses on the sources of phenomenology (Husserl and Heidegger) and opens with a thoughtful essay by Max Deutscher, reprinted from the Canadian Journal of Philosophy (1980), which is replied to by Maurita Harney. Three further, not particularly distinguished, essays deal with the issues of realism, relativism, [End Page 422] and the relation between Ryle and Husserl. Part Two ("Following the Tradition") deals with new themes arising in Heidegger, Sartre, and Derrida, while Part Three ("Making Connections") explores the relation between phenomenology and other disciplines, chiefly sociology, anthropology, and literature. A final essay by Jocelyn Dunphy Bloomfield examines the relevance of phenomenology in the Australian context.The collection is interesting but uneven. Some of the essays are out of date: Small's essay on Ryle and Husserl originally appeared in 1981 and Purushottama Bilimoria's paper, "Heidegger and the Japanese Connection," first published in the Journal of the British Society for Phenomenology (1991), is in need of updating given the upsurge of interest in Husserl in Asia in recent years. Deutscher's "Husserl's Transcendental Subjectivity" is helpful in that it introduces Husserl's transcendental idealism through unusually prosaic analogies. He suggests that the transcendental attitude can be grasped in familiar experiences such as "keeping silence" during an awkward or embarrassing moment or adopting a detached or removed stance. An actor on stage can express anger without being angry. The transcendental attitude is such a detached spectator attitude; it is the capacity we have to judge and appraise ourselves (8). Moreover, it is in this attitude that we come to recognize our commitments to others. Deutscher resists the temptation to separate radically the ordinary living in the world from the detached contemplation of it. There never can be total but only intermittent detachment from the life-world; nevertheless the transcendental epoché is important in that it allows us the chance to gain self-awareness about our situation, about our "forms of life." While Deutscher does a terrific job demystifying one of Husserl's central and much misunderstood concepts, he is at risk of oversimplifying and worse of psychologizing Husserl's insights.Richard Campbell's essay on Heidegger's conception of truth as aletheia is also particularly noteworthy in that it is a philosophically sophisticated attempt to cut through Heidegger's somewhat inflated jargon and expresses his central intuitions about truth. Campbell goes to some trouble to elucidate and disambiguate what Heidegger is saying. Furthermore, he believes Heidegger is wrong in his interpretation of Plato; Plato is doing precisely the opposite of what Heidegger says he is doing. Deutscher's essay on Sartre, informed by an analytic rigor and sensitivity to ambiguity, gives a very clear account and partial defence of the relations between positional consciousness of the object and non-positional self-consciounsess. He is critical of Sartre's sweeping concept of the "in itself" and points out that in reality there are many diverse "in-itselves" with different real properties. Crittenden, too, has an interesting essay on Sartre's conception of "the look." Sartre understands the other as the one who looks at (and thereby seeks to objectify me) whereas for de Beauvoir, the other (in the particular case: woman) is the looked at and objectified. The article on sociology and phenomenology attempts to show the relation between their methods... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 41.3 (2003) 422-423 [Access article in PDF] Robin Small, editor. A Hundred Years of Phenomenology: Perspectives on a Philosophical Tradition. Aldershot, UK: Ashgate, 2001. Pp. xxix + 191. Cloth, $79.95.The stated aim of this collection of thirteen essays (mostly new—four are reprints) by philosophers resident in Australia is to offer selective perspectives on the phenomenological tradition, correcting misunderstandings and highlighting aspects overlooked in (...) standard commentaries. Presumably, it also wants to exhibit contemporary Australian writing in the phenomenological tradition, and situate phenomenological claims in terms graspable by analytic philosophers.Robin Small's introduction, taking Husserl's conception of eidetic intuition as fundamental, sketches the rise of phenomenology. The collection is then divided into three parts. Part One ("Approaching the Sources") focuses on the sources of phenomenology (Husserl and Heidegger) and opens with a thoughtful essay by Max Deutscher, reprinted from the Canadian Journal of Philosophy (1980), which is replied to by Maurita Harney. Three further, not particularly distinguished, essays deal with the issues of realism, relativism, [End Page 422] and the relation between Ryle and Husserl. Part Two ("Following the Tradition") deals with new themes arising in Heidegger, Sartre, and Derrida, while Part Three ("Making Connections") explores the relation between phenomenology and other disciplines, chiefly sociology, anthropology, and literature. A final essay by Jocelyn Dunphy Bloomfield examines the relevance of phenomenology in the Australian context.The collection is interesting but uneven. Some of the essays are out of date: Small's essay on Ryle and Husserl originally appeared in 1981 and Purushottama Bilimoria's paper, "Heidegger and the Japanese Connection," first published in the Journal of the British Society for Phenomenology (1991), is in need of updating given the upsurge of interest in Husserl in Asia in recent years. Deutscher's "Husserl's Transcendental Subjectivity" is helpful in that it introduces Husserl's transcendental idealism through unusually prosaic analogies. He suggests that the transcendental attitude can be grasped in familiar experiences such as "keeping silence" during an awkward or embarrassing moment or adopting a detached or removed stance. An actor on stage can express anger without being angry. The transcendental attitude is such a detached spectator attitude; it is the capacity we have to judge and appraise ourselves (8). Moreover, it is in this attitude that we come to recognize our commitments to others. Deutscher resists the temptation to separate radically the ordinary living in the world from the detached contemplation of it. There never can be total but only intermittent detachment from the life-world; nevertheless the transcendental epoché is important in that it allows us the chance to gain self-awareness about our situation, about our "forms of life." While Deutscher does a terrific job demystifying one of Husserl's central and much misunderstood concepts, he is at risk of oversimplifying and worse of psychologizing Husserl's insights.Richard Campbell's essay on Heidegger's conception of truth as aletheia is also particularly noteworthy in that it is a philosophically sophisticated attempt to cut through Heidegger's somewhat inflated jargon and expresses his central intuitions about truth. Campbell goes to some trouble to elucidate and disambiguate what Heidegger is saying. Furthermore, he believes Heidegger is wrong in his interpretation of Plato; Plato is doing precisely the opposite of what Heidegger says he is doing. Deutscher's essay on Sartre, informed by an analytic rigor and sensitivity to ambiguity, gives a very clear account and partial defence of the relations between positional consciousness of the object and non-positional self-consciounsess. He is critical of Sartre's sweeping concept of the "in itself" and points out that in reality there are many diverse "in-itselves" with different real properties. Crittenden, too, has an interesting essay on Sartre's conception of "the look." Sartre understands the other as the one who looks at (and thereby seeks to objectify me) whereas for de Beauvoir, the other (in the particular case: woman) is the looked at and objectified. The article on sociology and phenomenology attempts to show the relation between their methods... (shrink)

Not only is writing about ethics and politics, but there is an ethics and a policy of language and thought. Writing and style are a philosophical problems that in this text are guided by three questions: why is written, to whom and what kind of philosophy is chosen. They are timely questions both in the academic environment and in the network world, where writing has become a sort of assumption that is rarely questioned. The heart of the article focuses on (...) addressing writing as a matter of desire taking as reference the work of Deleuze and Guattari. (shrink)

Ensayo sobre la contraposición rostro/máscara, donde por 'rostro' se entiende aquello que singulariza a cada ser humano, aquello que hace visible su ser único y valioso, mientras que por 'máscara' se hace alusión a aquello que oculta esa singularidad, aquello que lo remite a una categoría, a un este..

This essay works on the opposition between face and mask, where ‘face’ is understood as that which makes every human being singular, and makes visible her or his unique worth, while ‘mask’ is understood as whatever hides that singularity, and refers to a category, stereotype or cliché. The etymological history that relates face and mask to the concept of person, and the history of modern portrait painting, which alternates representations of face and mask, both lead to a discussion with authors (...) who diagnose a contemporary “defeat of the face” as a result of the crisis of humanism and of ethical individualism, which give meaning and dignity to that face. (shrink)

La novela ha sido consagrada como una de las “técnicas de experiencia vicaria” fundamentales, que adiestran nuestra habilidad para ponernos en la piel de otras personas. No han sido pocos los que han visto un claro efecto moral en esa permanente exploración de la alteridad. El artículo repasa los argumentos de los entusiastas de esa idea, los que creen que leer novelas nos hace más empáticos y solidarios; de los moderados, quienes consideran que ayuda ante todo a ejercitar nuestro juicio (...) moral, y de los escépticos, que apenas encuentran ningún fin moral en ese hábito. Revisa a continuación algunas complejidades del desarrollo moral, que hacen improbable una fácil conexión, y termina distinguiendo los modos en que la lectura de novelas sí puede contribuir a cultivar la humanidad que hay en nosotros y a ahondar en el humanitarismo. (shrink)

The phenomenology of Edmund Husserl had a permanent and profound impact on the philosophical formation of Paul Ricoeur. One could truly say, paraphrasing Maurice Merleau-Ponty’s brilliant 1959 essay ‘The Philosopher and his Shadow’,that Husserl is the philosopher in whose shadow Ricoeur, like Merleau-Ponty, also stands, the thinker to whom he constantly returns. Husserl is Ricoeur’s philosopher of reflection, par excellence. Indeed, Ricoeur always invokes Husserl when he is discussing a paradigmatic instance of contemporary philosophy of ‘reflection’ and also of descriptive, (...) ‘eidetic’ phenomenology. Indeed, I shall argue in this chapter that Husserl’s influence on Ricoeur was decisive and provided an eidetic, descriptive methodology which is permanently in play, even when it has to be concretized and mediated by hermeneutics, as Ricoeur proposes after 1960. (shrink)

RESUMEN La regla de oro es una de las máximas morales más conocidas a nivel mundial, tanto en su versión negativa -no hagas a los otros lo que no te gustaría que te hicieran a ti-, como positiva -trata a los demás como te gustaría que te trataran a ti-. Aunque pueda entenderse fundamentalmente como una regla de empatía, también tiene un claro aire de familia con otras reglas de equidad y coherencia moral que impulsan una prueba de inversión de (...) roles. El artículo repasa la rica historia transcultural de esta regla, analiza las diferentes interpretaciones posibles y profundiza en las dificultades de aplicación. ABSTRACT The golden rule is one of the best-known moral maxims worldwide, both in its negative version -Don't do to others what you wouldn't like to be done to you-, as well as positive -Treat others as you would like to be treated-. Although it can be understood primarily as a rule of empathy, it also has a clear family resemblance with other rules of fairness and moral coherence that drive a role reversal test. The article reviews its rich cross-cultural history, analyzes the different interpretations and investigates the difficulties of implementation. (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)

El presente artículo versa sobre el lugar que el cuerpo propio desempeña en la configuración de la identidad personal según Gabriel Marcel. Se intenta plantear el tema de la identidad y el lugar que en ella ocupa la polémica relación entre yo y mi cuerpo, teniendo en cuenta la situación actual de este debate y mostrando con ello las señas de identidad de una sociedad que vive con vehemencia el proyecto de ser uno mismo y la relación entre el ser (...) y el cuerpo. (shrink)