This research paper centers on the folk literary works of Siquijor Island. This study analyzes the Siquijor folk literary works as a reflection of the historical and socio-cultural development of Siquijor Island. Descriptive and exploratory research methodology with triangulation method and interpretive analysis and adapting the historical, sociological and anthropological theories. The study analyzes the nature of the Siquijodnon folklore as a reflection of its historical and socio-cultural development. The results disclose that Siquijodnon folks’ lifestyle are established based on their (...) perceptions and interpretations on things and circumstances happening around them clouded with influences from personal beliefs and colonization. Hence, Siquijodnon folk literary works manifest and explain Siquijodnons’ involvement in the community and the historical and socio-cultural development of their island, Siquijor. Keywords - Literature, Siquijor folk literary works, human experiences and social realities, historical and socio-cultural practices and beliefs, social sciences, descriptive survey, Siquijor Province, Philippines. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Women Philosophers of the Seventeenth Century, and: Anne Conway: A Woman PhilosopherJane DuranWomen Philosophers of the Seventeenth Century, by Jacqueline Broad; 204 pp. Cambridge: Cambridge University Press, 2002. $65.00. Anne Conway: A Woman Philosopher, by Sarah Hutton; 280 pp. Cambridge: Cambridge University Press, 2004. $75.00.Recent work on women philosophers has, in general, approached the topic from two vantage points: on the one hand, a number of anthologies have (...) been published, wherein commentators present a small portion of the woman thinker's work, often without the background necessary for a fuller understanding. On the other hand, some few women philosophers have been the subject of full-length works, but these have tended, by and large, to be women thinkers of the twentieth century, with whose work we are already familiar. Two recent books, one by Jacqueline Broad and the other by Sarah Hutton, go a long way toward improving the situation.Work by Eileen O'Neill, Sarah Hutton and Margaret Atherton, among others, has helped familiarize us with the notion that the seventeenth century—that era so commonly associated with Descartes and the rise of modern philosophy—was also a time of rich theorizing by women philosophers. Jacqueline Broad's book possesses many virtues: it has the finely-tuned style of the careful historian, while at the same time not failing to demonstrate acquaintance with a range of contemporary feminist commentary. Part of the problem in addressing women thinkers of the past is another version of what we are now tempted to call the essentialism problem: does it make sense to think that there is a style that might be demarcated as "feminine," or that might, in some way, pertain uniquely to women theorists? These are difficult issues, but a partial response to the question is to try to remember that it is not for no reason that women thinkers have, indeed, been left out of the canon. As Broad herself says, women philosophers "are now mere footnotes to the standard historical-intellectual accounts of the early modern period" (p. 1).Broad does a superb job of navigating between the need to set out the plain tenets of the thinker's philosophy, and the desire to try to tie it into these larger questions. In six chapters, she addresses the work of Elizabeth of Bohemia, [End Page 200] Margaret Cavendish, Anne Conway, Mary Astell, Damaris Masham and Catharine Trotter Cockburn The chapters on Elizabeth, Margaret Cavendish and Mary Astell are particularly strong—here part of the difficulty is that we do have familiar commentaries addressing the work of these women, and it is hard to try to see them in a new light. We are accustomed, for example, to think of Elizabeth merely as Descartes's correspondent. As is the case with information that is currently coming to bear on the question of Harriet Taylor Mill's input into the work of John Stuart Mill, it is difficult for us to see Elizabeth as a thinker in her own right, or, indeed, to give her the credit that Descartes himself gave her; as Broad notes, he had described her as "the only person I have so far found who has completely understood all my previous works" (p. 13). Margaret Cavendish's reputation has suffered from the somewhat scattered approach of her writings, and Broad cites her "reputation for eccentricity" (p. 38). Nevertheless, the sheer volume of her work and its allusion to the problems addressed by the Cambridge Platonists (areas also worked on by Anne Conway) demands that she be taken far more seriously than she has in the past. Astell has become known largely for her more overtly feminist works, such as A Serious Proposal to the Ladies, but she was also the author of several other pieces addressing issues in metaphysics, and again the amount of her work and its citation during her own time would militate against the notion that it should not receive thorough examination.Broad does a wonderful job of setting out the main philosophical questions found in these theorists' works, and she excels at pitting their views against those of the various male philosophers whose work—according to... (shrink)

En la segunda mitad del siglo XX Nowak denunció que las teorías y las leyes científicas tienen un aspecto idealizado que pasaron de largo los filósofos de la ciencia que consideraron como correcto el modelo nomológico deductivo de la explicación científica. En consecuencia, propuso un modelo alternativo de la explicación científica denominado “explicación por concretización gradual” por Hanzel, quien lo retomó, criticó y enmendó a finales del siglo pasado. Ambos autores reconstruyeron varias leyes y teorías científicas empleando su marco conceptual (...) propuesto ignorando la termodinámica clásica o termostática casi por completo. Por esta razón, se pretende aquí aplicar dicho marco conceptual para reconstruir las leyes de la termodinámica clásica y determinar con precisión en qué consiste su aspecto idealizado, así como las implicaciones de este en la interpretación realista de la termodinámica. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Women Philosophers of the Seventeenth Century, and: Anne Conway: A Woman PhilosopherJane DuranWomen Philosophers of the Seventeenth Century, by Jacqueline Broad; 204 pp. Cambridge: Cambridge University Press, 2002. $65.00. Anne Conway: A Woman Philosopher, by Sarah Hutton; 280 pp. Cambridge: Cambridge University Press, 2004. $75.00.Recent work on women philosophers has, in general, approached the topic from two vantage points: on the one hand, a number of anthologies have (...) been published, wherein commentators present a small portion of the woman thinker's work, often without the background necessary for a fuller understanding. On the other hand, some few women philosophers have been the subject of full-length works, but these have tended, by and large, to be women thinkers of the twentieth century, with whose work we are already familiar. Two recent books, one by Jacqueline Broad and the other by Sarah Hutton, go a long way toward improving the situation.Work by Eileen O'Neill, Sarah Hutton and Margaret Atherton, among others, has helped familiarize us with the notion that the seventeenth century—that era so commonly associated with Descartes and the rise of modern philosophy—was also a time of rich theorizing by women philosophers. Jacqueline Broad's book possesses many virtues: it has the finely-tuned style of the careful historian, while at the same time not failing to demonstrate acquaintance with a range of contemporary feminist commentary. Part of the problem in addressing women thinkers of the past is another version of what we are now tempted to call the essentialism problem: does it make sense to think that there is a style that might be demarcated as "feminine," or that might, in some way, pertain uniquely to women theorists? These are difficult issues, but a partial response to the question is to try to remember that it is not for no reason that women thinkers have, indeed, been left out of the canon. As Broad herself says, women philosophers "are now mere footnotes to the standard historical-intellectual accounts of the early modern period" (p. 1).Broad does a superb job of navigating between the need to set out the plain tenets of the thinker's philosophy, and the desire to try to tie it into these larger questions. In six chapters, she addresses the work of Elizabeth of Bohemia, [End Page 200] Margaret Cavendish, Anne Conway, Mary Astell, Damaris Masham and Catharine Trotter Cockburn The chapters on Elizabeth, Margaret Cavendish and Mary Astell are particularly strong—here part of the difficulty is that we do have familiar commentaries addressing the work of these women, and it is hard to try to see them in a new light. We are accustomed, for example, to think of Elizabeth merely as Descartes's correspondent. As is the case with information that is currently coming to bear on the question of Harriet Taylor Mill's input into the work of John Stuart Mill, it is difficult for us to see Elizabeth as a thinker in her own right, or, indeed, to give her the credit that Descartes himself gave her; as Broad notes, he had described her as "the only person I have so far found who has completely understood all my previous works" (p. 13). Margaret Cavendish's reputation has suffered from the somewhat scattered approach of her writings, and Broad cites her "reputation for eccentricity" (p. 38). Nevertheless, the sheer volume of her work and its allusion to the problems addressed by the Cambridge Platonists (areas also worked on by Anne Conway) demands that she be taken far more seriously than she has in the past. Astell has become known largely for her more overtly feminist works, such as A Serious Proposal to the Ladies, but she was also the author of several other pieces addressing issues in metaphysics, and again the amount of her work and its citation during her own time would militate against the notion that it should not receive thorough examination.Broad does a wonderful job of setting out the main philosophical questions found in these theorists' works, and she excels at pitting their views against those of the various male philosophers whose work—according to... (shrink)

RESUMEN Durante el siglo XVII, el reloj parece el modelo más adecuado para pensar los seres vivos. El filósofo alemán G. W. Leibniz es parte de la tradición mecanicista que concibe los seres vivos a partir del modelo del reloj o de los autómatas, pero establece una distinción esencial entre máquinas naturales y artificiales, que muestra los límites de este modelo. Las primeras son máquinas infinitamente complejas, máquinas dentro de máquinas ad infinitum, las segundas no, alcanzan un límite de complejidad. (...) Esta distinción obliga a ir más allá del reloj como modelo de los seres vivos, pues este modelo resulta insuficiente para comprender la dinámica propia de los seres vivos, en al menos dos aspectos: a) deja sin explicar el origen de la estructura o forma del ser vivo; b) no establece un principio interno de actividad que fundamente la unidad dinámica y estructural del ser vivo. Con su noción de organismo o máquina natural, Leibniz intenta resolver estas insuficiencias del modelo puramente mecánico: a) en su propuesta el ser vivo no se constituye de manera mecánica o serial, sino de una vez, por un acto de creación; b) la conservación del ser vivo en el tiempo sólo es comprensible a partir de un principio de actividad intrínseca que dota de unidad, actividad y estructura al viviente. ABSTRACT During the seventeenth century, the clock seems the most appropriate model for thinking about living beings. The German philosopher G. W. Leibniz, is part of the mechanical tradition that conceives living beings from the clock or the automata’s model, but he establishes an essential distinction between natural and artificial machines. This distinction shows the limits of the mechanical model. The machines of nature are infinitely complex machines, machines within machines ad infinitum; the artificial machines, instead, reach a limit of complexity. This distinction forces us to go beyond the clock as a model of living beings, because this model is insufficient to understand the dynamics of living beings, in at least two aspects: a) it is not able to explain the origin of the living being’s structure or form; b) it does not establish an internal principle of activity grounding the living being’s dynamic and structural unit. With his notion of organism or natural machine, Leibniz tries to solve these insufficiencies of the purely mechanical model: a) in his proposal, the living being is not constituted mechanically or serially, but at once, by an act of creation; b) the conservation of the living being in time is only understandable from a principle of intrinsic activity that provides unity, activity and structure to living beings. (shrink)

Resumen:En este artículo analizamos las relaciones entre ciencia, técnica y vida en el pensamiento del filósofo francés Michel Henry (1922-2002). Presentamos, primero, el rol que asigna Henry a la ciencia moderna que con su geometrización del mundo ha dejado de lado la vida y la subjetividad y con ello ha dado lugar a la técnica moderna o tecnología. En segundo lugar, siguiendo a Henry, caracterizamos esta técnica moderna como ciencia aplicada, basada en máquinas automáticas que se autonomizan del ser humano; (...) y que constituye la concreción práctica del conocimiento objetivo de la ciencia moderna. Por último, analizamos lo que Henry llama la Técnica original, definida como Cuerpo-apropiación y Praxis de la Subjetividad original y su expresión en los instrumentos y el trabajo humano. Estos análisis permiten vislumbrar una “filosofía de la técnica” en Henry, que consideramos podría inscribirse en la tradición de la “filosofía clásica de la técnica” (en la línea de autores como Heidegger y Ellul).Palabras clave: Michel Henry; ciencia; técnica; tecnología; vida; subjetividad. (shrink)

O objetivo central deste estudo é fazer ressaltar as características dos conceitos de animismo, magia e feitiçaria a partir das perspectivas de Sigmund Freud e Bronislaw Malinowski. Em um primeiro momento, analisaremos o animismo. Em seguida, uma vez que as observações etnográficas de Malinowski divergem daquelas de Freud, examinaremos a magia e a feitiçaria com a finalidade de verificar não somente as divergências, mas também as convergências e as aproximações possíveis que existem entres estes dois pensadores e os próprios conceitos (...) entre si. Por fim, mostraremos o que está no centro dessas análises e quais são as razões que fundamentam esses métodos e as resistências que eles podem suscitar. (shrink)

Desde que 1975 fue declarado por las Naciones Unidas Año Internacional de las Mujeres, han sido numerosas las medidas legales y políticas para asegurar la participación de las mujeres en todos los ámbitos de acción de la sociedad. Sin embargo, los logros no se sitúan solamente en un incremento cuantitativo de mujeres en sectores como el laboral o los procesos de toma de decisiones. La integración de la igualdad de género en la estructuración de la sociedad abre interrogantes sobre la (...) nueva lectura del poder, de la ciudadanía y de las relaciones personales. Y al mismo tiempo, cuestiona si las medidas de apoyo a la participación de las mujeres están teniendo o no un efecto positivo en favor de la igualdad. (shrink)

El presente artículo pretende realizar un análisis reflexivo, tomando como base las conceptualizaciones de Miranda Fricker, haciendo hincapié en el lugar y la condición otorgada a diversas mujeres en la Antigüedad Tardía y en la Edad Media. Se propone revalorizar a algunas pensadoras que han generado diversos tipos de producciones, de las cuales se conservan documentos para su estudio y, así, rescatarlas de un olvido las más de las veces tendencioso, del que han sido objeto en la implementación de sistemas (...) de opresión que se interrelacionan en los discursos de silenciamiento. En este sentido, el artículo presenta una revisión de los parámetros habituales de la educación filosófica que ha contribuido a su olvido y / o negación. El propósito de esta revisión es promover el desarrollo de una comprensión más amplia y abarcadora de las múltiples formas de vida y pensamiento desplegados en la Antigüedad Tardía y la Edad Media. (shrink)

O texto apresenta resultados do subprojeto “levantamento e atualização de referências sobre a problemática da pesquisa e produção do conhecimento em educação e educação física”. O trabalho localizou 655 artigos sobre os temas produção do conhecimento, pesquisa em Educação e Educação Física, análise epistemológica, pós-graduação, história e historiografia, entre os anos de 2009 e 2014. Os resultados destacam a publicação de 41.7% dos artigos em revistas avaliadas com nota “A” e a importância e contribuição das plataformas Portal de Periódicos CAPES (...) e Webqualis como ferramentas fundamentais para a elaboração de balanços da produção e para o desenvolvimento científico e tecnológico do Brasil. (shrink)

http://dx.doi.org/10.5007/1808-1711.2009v13n3p357 Neste trabalho concorda-se com a tese de I. Hacking segundo a qual o significado das constantes lógicas é dado pelas Regras de Introdução e Eliminação do cálculo de sequentes de Gentzen que caracterizam a concepção da noção de consequência lógica abstrata. Perguntamos quais são as regras mínimas que um conectivo deve satisfazer para que seja considerado uma negação genuína. Tomaremos como referência para tratar dessa questão os C-sistemas de Newton da Costa e o sistema LP de Graham Priest. Finalmente, (...) analisaremos esses sistemas na lógica de sequentes a fim de mostrar que a negação paraconsistente ou bem carece das regras puras de eliminação e negação da negação ou ela envolve outros conectivos, o que torna difícil atribuir um significado unívoco à negação paraconsistente. (shrink)

Resumen: La intención del presente artículo es reexaminar el concepto bergsoniano de Duración entendido como coexistencia de niveles de multiplicidad heterogéneos. Si bien dicho concepto ha sido pensado a partir de una comprensión que podría ser caracterizada como continuista, el mismo Bergson evitará confundir dicha continuidad con la idea de homogeneidad. Intentaremos mostrar que la determinación del concepto de Duración se alcanza al definirla como tensión o entrelazamiento entre sucesión y simultaneidad, y por consiguiente, como una multiplicidad que hace coexistir (...) diferentes flujos de duración. Para ello, Bergson propone la existencia de un Tiempo impersonal y único como base para la relación entre duraciones. Nuestra hipótesis es que esta misma situación puede entenderse mejor si se articula el concepto de ritmo en la obra de Deleuze, concepto ligado íntimamente a las nociones de duración y coexistencia. Mediante los movimientos de contracción, dilatación, reunión y división, el ritmo opera junto a las duraciones disponiéndose como un campo de relación, pudiendo ocupar el lugar que había sido asignado al Tiempo único.: The aim of this paper is to reevaluate the Bergsonian concept of durée, understood as a coexistence of heterogeneous levels of multiplicity. Although this concept has been thought of from a point of view that could be characterized as "continuist", Bergson himself avoids confusing this continuity with the idea of ​​homogeneity. We will try to show that the determination of the concept of durée is reached by defining it as a tension or interlacement between succession and simultaneity, and therefore as a multiplicity based on the coexistence of different flows of duration. Bergson proposes the existence of an impersonal and unique time as the basis for the relationship between durations. Our proposal is that this same situation can be better understood through the concept of rhythm as articulated in Deleuze's work, a concept closely linked to the notions of Durée and coexistence. Through the movements of contraction, dilation, reunion, and division, rhythm operates along with the available durations as a field of relation, being able to occupy the place that had been assigned to unique time. (shrink)

Resumen: La intención del presente artículo es reexaminar el concepto bergsoniano de Duración entendido como coexistencia de niveles de multiplicidad heterogéneos. Si bien dicho concepto ha sido pensado a partir de una comprensión que podría ser caracterizada como continuista, el mismo Bergson evitará confundir dicha continuidad con la idea de homogeneidad. Intentaremos mostrar que la determinación del concepto de Duración se alcanza al definirla como tensión o entrelazamiento entre sucesión y simultaneidad, y por consiguiente, como una multiplicidad que hace coexistir (...) diferentes flujos de duración. Para ello, Bergson propone la existencia de un Tiempo impersonal y único como base para la relación entre duraciones. Nuestra hipótesis es que esta misma situación puede entenderse mejor si se articula el concepto de ritmo en la obra de Deleuze, concepto ligado íntimamente a las nociones de duración y coexistencia. Mediante los movimientos de contracción, dilatación, reunión y división, el ritmo opera junto a las duraciones disponiéndose como un campo de relación, pudiendo ocupar el lugar que había sido asignado al Tiempo único.: The aim of this paper is to reevaluate the Bergsonian concept of durée, understood as a coexistence of heterogeneous levels of multiplicity. Although this concept has been thought of from a point of view that could be characterized as "continuist", Bergson himself avoids confusing this continuity with the idea of homogeneity. We will try to show that the determination of the concept of durée is reached by defining it as a tension or interlacement between succession and simultaneity, and therefore as a multiplicity based on the coexistence of different flows of duration. Bergson proposes the existence of an impersonal and unique time as the basis for the relationship between durations. Our proposal is that this same situation can be better understood through the concept of rhythm as articulated in Deleuze's work, a concept closely linked to the notions of Durée and coexistence. Through the movements of contraction, dilation, reunion, and division, rhythm operates along with the available durations as a field of relation, being able to occupy the place that had been assigned to unique time. (shrink)

Este artículo propone una lectura interpretativa de la mutilación ocular como estrategia político-policial sistemática aplicada durante el llamado “estallido social” comenzado en Chile en octubre de 2019. A partir de una elaboración del concepto de “rostridad”, desarrollado por Deleuze y Guattari, sugerimos que dicha estrategia sugiere, por una parte, el reconocimiento anticipado de la potencia subversiva de la revuelta, difícil de desactivar por los poderes gobernantes. Por otra parte, que la mutilación no solo apunta a los ojos sino también a (...) las subjetividades que estos parecen organizar, las cuales aparecen ante el poder como clandestinas o nómades. Por ello, la mutilación ocular puede ser leída como una estrategia político-policial de re-subjetivación utilizada por el gobierno para desactivar una revuelta política que también se define por líneas de resistencia que se fugan de dicha estrategia. (shrink)

En el presente artículo se analiza la relación problemática que el filósofo francés Gilbert Simondon establece entre la materia inerte y la materia viviente en el marco de su teoría de la individuación. Se intenta evidenciar que, pese a los esfuerzos teóricos de Simondon por fundar la naturaleza de la vida en el orden de los fenómenos inorgánicos o físico-químicos, los procesos de individuación vital dan lugar a modos de funcionamiento, estructuras y dinamismos que no tienen precedentes en la materia (...) inanimada, hecho que autoriza una definición de la vida como pura diferencia respecto de sí. (shrink)

La teoría de los valores, la axiología, a veces suele pasar muy inadvertida en los análisis que se hacen de la obra filosófica de Mario Bunge, o autores que siguen su línea de investigación como Gustavo Esteban Romero. En este artículo voy a repasar las principales concepciones básicas en teoría de valores de los dos filósofos citados (aunque se intentará no caer en un mero análisis escolástico), centrándome en las diferencias y coincidencias con tal de lograr luego una tentativa síntesis. (...) Se expone el proceder: primeramente se tratará de explicar cada sistema por separado, destacando todas sus similitudes e implicaciones, luego se contrastarán algunas diferencias, se discutirán estas y se tratará de conformar una teoría consistente que encare la axiología con todos los aportes hechos, como rama de la filosofía científica y general. (shrink)

Una imagen muy generalizada a la hora de entender el software de computador es la que lo representa como una “caja negra”: no importa realmente saber qué partes lo componen internamente, sino qué resultados se obtienen de él según ciertos valores de entrada. Al hacer esto, muchos problemas filosóficos son ocultados, negados o simplemente mal entendidos. Este artículo discute tres unidades de análisis del software de computador, esto es, las especificaciones, los algoritmos y los procesos computacionales. El objetivo central es (...) entender las prácticas cientficas e ingenieriles detrás de cada unidad de software, así como analizar su metodología, ontología y epistemología. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Education and Feminist AestheticsGauguin and the ExoticJane Duran (bio)IntroductionMuch has been made of the way in which Gauguin came to characterize the differences that he saw between the French and Tahitian populations once he had embarked on the series of voyages for which he is now celebrated.1 Although there is evidence to support a number of interpretations with respect to his portrayals of women, one theme has been (...) paramount in a great deal of the commentary: Gauguin came to see the women of Tahiti as not only emblematic of the island itself, and the island's culture, but as the embodiments of a certain sort of feminine grace. The contrasts that Gauguin himself invoked between the "naturalness" of the Polynesian women and what he took to be the falsity of women of his own class in Europe, especially France, has been the subject of much writing. In our attempts to educate undergraduates with respect to categories of oppression, we can appeal to the work of Gauguin as a valuable source of understanding concerning these issues.Given the Eurocentrism of the time, and given that it is roughly this same time period that Said will later go on to associate with the rise of Orientalism, it is probably not possible that Tahiti, its women, and its various flora and fauna could have been seen as anything other than vestiges of the natural in a world already too tamed. Words such as "savage" are used frequently in the criticism of the day to explain Gauguin's subjects, and some of the themes of his work seem to have been chosen specifically because they lent themselves to such an interpretation, at least in European eyes.2 But Gauguin goes a bit further than this crude caricature indicates, at least insofar as his portraits of female figures are concerned. It is clear that, for the [End Page 88] artist, they represent all that is to him unknown about Tahiti, and that at the same time they are coded as the natural, the innocent, and even the holy. An examination of some of his works will bear out the extent to which this is the case.IRegarding Gauguin's attitudes toward Tahiti and its women, Britt Salvesen has noted in recent commentary thatGauguin infused his art with mystery, often by depicting enigmatic female figures, traditional symbols of nature and its secrets. In Tahiti he expected to encounter exotic and sensual women. Given Gauguin's complicated position as both observer and participant in Tahitian society, his ambition to represent the "country's female type" bears close examination. He owned illustrated travel books in which, as he noted scornfully, "all the [natives] … look like Minerva or Pallas Athena." He aimed to disrupt this conventional projection of European ideals and fantasies onto Tahitian women.3As Salvesen indicates, Gauguin expected to find, and did find—by his lights—"exotic" and "sensual" women. Feminist analysis has provided us with an overwhelming amount of material about the extent to which such projections onto women as a group become a near universal human cultural trope, but few individuals allow us to make such strong comparisons with respect to projections on differing female figures as Gauguin does. That he is able to discern the ridiculousness of Academy art with its emphasis on "Pallas Athena" is obvious; what he chooses to do himself is something else again.Inaugurating a variety of personal relationships with women and girls as young as thirteen years of age,4 Gauguin developed a view of the Tahitian woman as emblematic simultaneously of the culture, of a certain sort of innocence, and of a virtually transcendental sacredness. That these images might be thought, naively, to have little to do with sensuality reflects the degree to which we fail to understand that for Gauguin, as for others after him, the sensual itself was sacred. Salvesen notes that one of the early relationships was with the "thirteen-year-old Tehamana. … [o]f Polynesian origin, [in]experienced, and of a seemingly 'impenetrable' character, Tehamana offered Gauguin the mysterious experience he sought in life and art."5If Tehamana represents one take on woman-as-elementally... (shrink)

Este artículo analiza la obra de dos beguinas del s. XIII pertenecientes a la denominada teología vernácula. Se propone caracterizar las obras de Matilde de Magdeburgo,La luz que fluye de la divinidad, y de Margarita Porete, El espejo de las almas simples, a fin de determinar las notas más distintivas de las autoras. En ambos trabajos el amor es central, a la vez que está íntimamente vinculado con el conocimiento. Aun así, la lectura de los textos y su detenido examen (...) permite proponer que la obra de Matilde está principalmente relacionada con la literatura del amor cortés mientras que la de Margarita, a la vez que incluye estos elementos, está más enraizada en la mística de la nada, que será luego ampliamente conocida en la tradición por el trabajo de Meister Eckhart. Por esta razón, el lugar otorgado a los sentidos y la corporalidad adquiere mayor relevancia en la obra de Matilde, mientras que en Margarita la experiencia amorosa unitiva es puramente espiritual. Estos matices en las caracterizaciones de la unión con la divinidad deben ser leídos en su contexto histórico, dado que durante el s. XIII y el siguiente se desarrolló una polémica sobre el carácter afectivo o intelectual de la unión mística. Estas diferentes maneras de entender el amor que encontramos en los trabajos de estas autoras medievales representan otro modo de abordar la idea y la función del eros, que desde Platón en adelante ha sido uno de los temas centrales de la reflexión filosófica. (shrink)

Este artículo analiza la relación entre dos autores, Lord Acton y Balmes, en lo que entendemos que ha sido la gran cuestión de la política moderna: la nación y el problema del nacionalismo. Se citan los textos estrechamente relacionados con el tema y se han descartado aquellos más generales o, en el caso de Balmes, de carácter más dogmático o teológico. En el caso del autor español se han seleccionado sus escritos políticos aparecidos en los diferentes medios de prensa en (...) los que colaboró a lo largo de su prolífica carrera. Ambos autores trataron de superar por elevación la dialéctica absolutismo-liberalismo, y propusieron, cada uno a su manera, un modelo de Monarquía Constitucional que no cediese ni al nacionalismo, ni al autoritarismo. Asumieron como propias ideas renovadoras acerca de la libertad política, adaptaron a sus circunstancias las formas políticas propias del federalismo estadounidense, y defendieron la tradición, la religión y el Estado frente a los que ellos entendían que eran las dos grandes amenazas de su época que crecían al amparo del nacionalismo: el individualismo racionalista y el autoritarismo estatalista. (shrink)

Nos interesa mostrar, a través de una selección de textos, cómo va evolucionando la representación de la Guerra de Malvinas desde los primeros textos hasta otros más recientes; y poner en evidencia cuáles son las líneas de continuidad así como las rupturas. Ello implica un itinerario en búsqueda de los lugares de inscripción de la memoria, territoriales o simbólicos; que incluye el tránsito del relato nacional, materializado en cuerpos y territorios concretos, a la progresiva des-materialización y des-historización que culmina en (...) un universo espectral, para acabar re-historizándolo, pero esta vez en el flujo de la Historia de la guerra como constante universal. (shrink)

El propósito de esta contribución es demostrar el aporte del pensarniento hobbesiano a la idea de la igualdad entre hombres y mujeres, y confrontarlo con el de su objetor B. Spinoza. En sus obras Elements of law y De Cive, Thomas Hobbes va a cuestionar la autoridad patriarcal y la desigualdad entre hombres y mujeres como expresión de una ley de la naturaleza. Por el contrario, va hablar del carácter convencional de la sujeción de las mujeres y va a exponer (...) que la familia funciona bajo la misma regla de operación de los estados, mediante el pacto. Este aparte hobbesiano parece haber reunido poca resonancia entre los filósofos posteriores, pues el único que lo tuvo en cuenta para contravenirlo fue B. Spinoza. Spinoza combatió el punto de partida hobbesiano de que la desigualdad existente entre hombres y mujeres es producto de una convención o acuerdo. Pero, tal vez a su pesar, convino que son la educación y la cultura los agentes de dicha diferenciación. This paper is aimed at showing Hobbes's contribution to the notion of quality between men and women, in opposition to Spinoza. In his books Elements of Law and De Cive, Thomas Hobbes challenges the allegation that patriarchal authoritarism and inequality between men and women are laws of nature. He assents the conventional character of women's submission, and contends tha the family functions under the same operational rule as the Stares: Agreement. This Hobbesian position seems to have had little echo arnong later philosophers, being Spinoza the only one who addressed it in order to criticize it .Spinoza opposed the Hobbesian view that inequality between men and women is the result of agreement; bur, perhaps or his own defeat, he accepted that the causes of the difference are education and culture. (shrink)

La termodinámica clásica establece una oposición irreducible entre vida y materia. El universo dibujado por ella tiende de manera irreversible, debido a una continua disipación de energía, a un estado de equilibrio o reposo, la llamada «muerte térmica». En este universo, la vida, su actividad y su evolución aparecen como externas y fortuitas, permitidas, pero no explicadas por las leyes de la termodinámica. La vida aparece casi anti-natural o milagrosa en un universo muerto o en vías de morir. El filósofo (...) francés Henri Bergson intenta superar esta contraposición de vida y materia con su concepción de un universo en continua creación conducido por un élan vital. Este impulso vital es fundamento tanto de la vida como de la materia, y la organización de los seres vivos y su evolución, la evolución creadora, necesitan de ambos principios para su concreción. Sin embargo, la propuesta de Bergson no logra establecer una verdadera unidad de vida y materia. Mantiene la dualidad de estos principios, a pesar de su complemento, y deja sin responder por ejemplo cómo es posible el surgimiento de la vida a partir de la propia materia. Classical thermodynamics establishes an irreducible opposition between life and matter. The universe draws by classical thermodynamics tends to, due to a continuous dissipation of energy, an equilibrium or state of rest, the so-called «heat death». In this universe, life, her activity and her evolution, appear as external and fortuitous, permitted but not explicated by laws of thermodynamics. Life seems unnatural or miraculous in a dead or almost dead universe. The French philosopher Henri Bergson tries to overcome this opposition between life and matter with his conception of a universe in an unending creation, driven by an élan vital, which is the foundation of both life and matter. Organization of living beings and their evolution, the creative evolution, need both principles for its concretion. However, the Bergson’s proposal fails to make a real unity of life and matter, keeping the duality of these principles, even when he conceives them as a complementary pair, leaving unanswered for example how it is possible the emergence of life from matter itself. (shrink)

Este artículo busca comprender las relaciones e intercambios entre filosofía y ciencia, analizando un caso concreto: el uso que hace Bergson del argumento de Boltzmann contra la reversibilidad o recurrencia del universo (“paradoja de Zermelo”), apoyando indi- rectamente su concepción de la irreversibilidad del universo asentada en un élan vital. Criticamos que Bergson, en su interpretación, convierta en “imposibilidad absoluta” lo que Boltzmann asienta sólo como “imposibilidad práctica”. Mostraremos que el filósofo francés distorsiona el argumento, dejando de lado dos puntos (...) fundamentales: a) la particular posición epistemológica de Boltzmann respecto a las teorías científicas y su relación con la experiencia, b) el atomismo que sirve de base al argumento de Boltzmann, atomismo que Bergson rechaza. Concluiremos que el argumento de Boltzmann no es válido en el marco metafísico (epistemológico y ontológico) de Bergson. Esto contribuirá a una mejor comprensión de los problemas que surgen en los intercambios conceptuales entre ciencia y filosofía. (shrink)

En el ámbito del derecho procesal penal, particularmente en el contexto del tránsito, existe una carencia de disposiciones legales que regulen el aspecto probatorio para demostrar infracciones por parte de las autoridades competentes. Específicamente, la falta de regulación sobre el uso de fotografías o videos como evidencia dificulta el proceso de aplicación de la ley, ya que ni el COIP ni la LOTTTSV ni sus reglamentos abordan adecuadamente cómo deben obtenerse pruebas mediante medios digitales. Esta laguna normativa plantea interrogantes sobre (...) qué aspectos pueden capturarse en contenido digital, cómo llevar a cabo dicho proceso y qué requisitos deben cumplir los dispositivos utilizados. Ante esta situación, se justifica la necesidad de realizar una investigación exhaustiva para determinar qué aspectos deben incorporarse en la normativa de tránsito con el fin de garantizar un debido proceso. El objetivo principal de esta investigación fue identificar las deficiencias en la regulación del aspecto probatorio en casos de infracciones de tránsito, así como proponer recomendaciones para mejorar el marco normativo existente. Se buscó determinar qué aspectos deben ser incorporados en la normativa de tránsito para garantizar un debido proceso y una aplicación justa de la ley. Para abordar esta problemática, se llevó a cabo una investigación cualitativa con un enfoque descriptivo. Se empleó el método dogmático-jurídico analítico-sintético para analizar en detalle la legislación existente y las lagunas normativas relacionadas con la obtención de pruebas digitales en casos de infracciones de tránsito. Además, se realizaron entrevistas a expertos en derecho procesal penal y se recopiló información de jurisprudencia relevante. Este enfoque metodológico permitió una comprensión profunda de los desafíos y las posibles soluciones en este ámbito. Los resultados de la investigación revelaron importantes lagunas en la regulación del aspecto probatorio en casos de infracciones de tránsito. Se identificaron problemas relacionados con la falta de claridad en los procedimientos de obtención de pruebas digitales y la ausencia de criterios específicos para la admisibilidad de dichas pruebas en los procesos legales. Además, se destacó la necesidad de establecer estándares claros y procedimientos adecuados para garantizar la integridad y fiabilidad de la evidencia digital en el contexto del tránsito. Esta investigación resalta la importancia de abordar las deficiencias en la regulación del aspecto probatorio en casos de infracciones de tránsito. Se recomienda la implementación de medidas específicas para mejorar la recopilación y admisibilidad de pruebas digitales, así como la revisión y actualización de la normativa existente. Esto contribuirá a garantizar un proceso legal justo y transparente en el ámbito del tránsito, fortaleciendo así el Estado de derecho y la confianza en el sistema judicial. (shrink)

RESUMEN En el libro X de la Metafísica se trazan las líneas generales de una henología. La reconstrucción de la argumentación debe hacerse desde dos pilares fundamentales: (a) la guía de problemas o aporías que proporciona el libro iii y (b) el proyecto ontológico anunciado en el libro iv, donde se señala la relación entre ontología y henología. El rasgo fundamental de dicha henología sería su subordinación a la ontología. El artículo argumenta que para Aristóteles el rol de la henología (...) es ante todo destructivo, pues con dicha doctrina se pretende establecer -ante todo- la imposibilidad de considerar al "uno" (τὸ ἓν) como principio de los entes. ABSTRACT In the Metaphysics, especially in Book X, are drawn the general lines of a henology. For the proper understanding of this doctrine it is necessary to reconstruct its argumentation from two fundamental basis: (a) the guide of puzzles or aporias that book iii provides and (b) the ontological project announced in book IV where the relationship between ontology and henology is indicated. Once the explanations of Book X are framed a theory about unity (τὸ ἓν) can be systematically assembled, whose fundamental feature would be the following: henology as a science is a subordinate part of ontology. The role of henology is for Aristotle primarily destructive, that is, with this doctrine it is intended to establish the impossibility of considering the 'one' (τὸ ἓν) as a principle of the entities. (shrink)

The current study deals with the responsum of R. Shimon ben Zemah Duran, a Jewish halakhic adjudicator, on the trade in monkeys practiced by Algerian Jews in the middle ages. The basis of the discussion concerning the monkey trade is an ancient prohibition of the Mishna's sages against trading in non-kosher animals. The current study clarifies the halakhic, historical and zoological circumstances underlying the missive sent to Rashbatz. In fact, R. Shimon ben Zemah Duran permitted trading in monkeys. (...) He bases his ruling on ancient sources in rabbinical literature and states that this is not a new issue in the economic life of Algerian Jews and that his family also dealt in the monkey trade. (shrink)

The use of black box algorithms in medicine has raised scholarly concerns due to their opaqueness and lack of trustworthiness. Concerns about potential bias, accountability and responsibility, patient autonomy and compromised trust transpire with black box algorithms. These worries connect epistemic concerns with normative issues. In this paper, we outline that black box algorithms are less problematic for epistemic reasons than many scholars seem to believe. By outlining that more transparency in algorithms is not always necessary, and by explaining that (...) computational processes are indeed methodologically opaque to humans, we argue that the reliability of algorithms provides reasons for trusting the outcomes of medical artificial intelligence. To this end, we explain how computational reliabilism, which does not require transparency and supports the reliability of algorithms, justifies the belief that results of medical AI are to be trusted. We also argue that several ethical concerns remain with black box algorithms, even when the results are trustworthy. Having justified knowledge from reliable indicators is, therefore, necessary but not sufficient for normatively justifying physicians to act. This means that deliberation about the results of reliable algorithms is required to find out what is a desirable action. Thus understood, we argue that such challenges should not dismiss the use of black box algorithms altogether but should inform the way in which these algorithms are designed and implemented. When physicians are trained to acquire the necessary skills and expertise, and collaborate with medical informatics and data scientists, black box algorithms can contribute to improving medical care. (shrink)

Overviews -- Hildegard of Bingen -- Anne Conway -- Mary Astell -- Mary Wollstonecraft -- Harriet Taylor Mill -- Edith Stein -- Simone Weil -- Simone de Beauvoir -- Conclusions.

Jane Duran's Worlds of Knowing begins to fill an enormous gap in the literature of feminist epistemology: a wide-ranging, cross-cultural primer on worldviews and epistemologies of various cultures and their appropriations by indigenous feminist movements in those cultures. It is the much needed epistemological counterpart to work on cross-cultural feminist social and political philosophy. This project is absolutely breath-taking in scope, yet a manageable read for anyone with some background in feminist theory, history, or anthropology. Duran draws many (...) comparisons and connections to Western philosophical and feminist ideas, yet avoids facile or imperialistic over-universalization. Her book is powerful, comprehensive, and brave. It will prove an enormously useful resource for scholars in women's studies, philosophy, anthropology, religious studies, and history. (shrink)

This book presents the current feminist critique of science and the philosophy of science in such a way that students of philosophy of science, philosophers, feminist theorists, and scientists will find the material accessible and intellectually rigorous.Contemporary feminist debate, as well as the debate brought on by the radical critics of science, assumes—incorrectly—that certain movements in philosophy of science and science-driven theory are understood in their dynamics as well as in their details. All too often, labels such as “Kuhnian” or (...) “positivistic” are taken for granted, and much of the contemporary postmodern or post-structuralist feminist theory that sets out to criticize science does little to alleviate the reader’s lack of knowledge with regard to such movements.Unlike other texts, Philosophies of Science: Feminist Theories provides a student-oriented framework so that, for example, positivism is given a thorough grounding before the feminist critique of such epistemological theory is given. Other movements discussed include the Kuhnian turn, sociology of science, and the radical critique of science. Feminist theory and critique are interwoven throughout, with one chapter devoted to feminist thought, which includes the work of such thinkers as Longino, Hararway, Hubbard, Nelson, Harding, and Keller. (shrink)

Within Ajzen's Planned Behavior Theory framework, this article tests a model to estimate the predictors of entrepreneurial intention in academic scientists working in Chile. We adapted into Spanish the entrepreneurship intention questionnaire. We tested the entrepreneurship intention model on a sample of 1,027 scientists leading research projects funded by the Chilean Scientific and Technological Development Fund, the country's primary scientific research grant. The results show strong empirical support for the entrepreneurship intention model proposed while highlighting some critical issues specific to (...) entrepreneurial intention in scientists. In particular, we found an indirect effect of perceived subjective social support on entrepreneurial intention, which is mediated by entrepreneurial attitude and perceived behavioral control toward entrepreneurship. These results suggest that policies orientated toward promoting academic entrepreneurship should include developing a healthy social environment toward it, meaning that entrepreneurial intention is not only an individual but an organizational challenge. These policies should analyze the social norms guiding the scientists' reference groups to increase their effectiveness. (shrink)

This study constructs a measurement scale for Socially Responsible Consumption in the particular context of Colombia. It uses a mixed qualitative and quantitative methodological approach, beginning with four focus groups and ending with a quantitative validation exercise employing Exploratory Factor Analysis. The result is a Socially Responsible Consumption measurement scale consisting of four dimensions that reflect paradigms found in the existing literature. These are, however, expressed differently in Colombia. In particular, Socially Responsible Consumption involves consumer behavior that favors corporate social (...) responsibility practices and the rational consumption of resources and products while recognizing the importance of maintaining a healthy lifestyle through healthcare. (shrink)

Nursı̂, Said, 1873-1960; Nurculuk; Islamic philosophy.

Kategoriler’de, iki tür ontolojik yüklemleme ilişkisi ve karşılık gelen iki temel varlık ayrımı karşımıza çıkar. Aristoteles, bir taşıyıcı içinde olma ifadesiyle tözleri ilineklerden, bir taşıyıcı için söylenir olma ifadesiyle de tümelleri, özleri bakımından aynı olan tikellerinden ayırır. Anılan ayrımlar bize Aristoteles’in varlık görüşündeki iki temel prensibi verirler: Var olan çok anlamlıdır ve her zaman belirli bir şeydir. Bu bakımdan Kategoriler, şeylerin hem özlerini hem de ilineklerini açıklama ve böylece ilgili yüklemleme problemlerini çözme iddiasına sahiptir. Bu doğrultuda, metnin kendisinde doğrudan bir (...) atıf bulunmasa da literatürde Kategoriler’in Platoncu formlara yönelik iki temel eleştiri getirdiği sonucuna varılır: (1) Formlar teorisi var olanları tek anlamlı varsayarak şeylerin ilineksel özelliklerini açıklamakta başarısız olur; (2) formlar teorisi ilişkisel bir yüklemleme modeli kabul ettiğinden şeylerin özlerini açıklamakta başarısız olur. Bu yazı, Kategoriler ve Platoncu formlar arasındaki bu eleştirel ilişkinin Metafizik’in A kitabında yer alan bir pasajda (990b22-991a3) açıkça görülebileceği iddiasını taşır. Bilhassa Afrodisyaslı Aleksandros’un şerhi ışığında ele alındığında, pasajda formlar teorisine yöneltilen karşıt argümanların kategoriler kuramını varsaydığı ve argümanlar ile tam da literatürde konu edilen iki eleştirinin yapıldığı görülür. Bunun devamı olarak pasajdan, Kategoriler’in kaçındığı fakat formlar teorisinin yüzleşmek zorunda olduğu bazı ontolojik zorlukları çıkarsamak da mümkündür. Bu yazı ile, anılan pasaj bir kanıt olarak sunulmakta ve böylece Kategoriler’de formlar teorisinin örtük bir eleştirisi bulunduğu yönündeki literatür okumalarına katkıda bulunulması amaçlanmaktadır. Bunun için önce Aristoteles’in bu metinde ortaya koyduğu yüklemleme kuramı açıklanmakta ve ardından anılan pasaj analiz edilmektedir. (shrink)

Bulletin de Philosophie Médiévale, Volume 62, Issue, Page 91-168, January 2020.

En este artículo estudiaremos algunos elementos propios de la formulación del problema del sujeto de la metafísica tal y como aparece en el comentario de Antoni Andreu a la Metafísica aristotélica. Esta cuestión está estrechamente vinculada a la concepción de la univocidad aplicada al ser transcendental, pero también a la inclusión de las sustancias separadas en el dominio de la metafísica. La afirmación de un concepto de ser unívoco y real como sujeto-objeto de la metafísica es la base del realismo (...) metafísico propuesto por Antoni Andreu. (shrink)

ABSTRACTRecent research on moral dynamics shows that an individual's ethical mind-set moderates the impact of an initial ethical or unethical act on the likelihood of behaving ethically on a subsequent occasion. More specifically, an outcome-based mind-set facilitates Moral Balancing, whereas a rule-based mind-set facilitates Moral Consistency. The objective was to look at the evolution of moral choice across a series of scenarios, that is, to explore if these moral patterns are maintained over time. The results of three studies showed that (...) Moral Balancing is not.. (shrink)