Planear una "estética plural de la naturaleza" es darle a la obviedad del enunciado que se trata de explorar algo parecido a un impulso haciéndolo avanzar por el camino de la complejidad. Esto en primer lugar. Después, hay que pararse a pensar que la articulación de estos términos, arte y naturaleza, no sólo implica enlazar la actividad relativa al primero con una imagen o arsenal de imágenes en las que esta segunda se representaría; también es vincularla a un concepto que (...) la significa. ¿Cuál? Lógicamente, la imitación, la mímesis. Aunque dadas las variaciones que ha sufrido dicho concepto a lo largo de la historia, parece necesario valorar la necesidad de comprender su objeto, la naturaleza, en lo que llamaría su dinamismo temporal. En otras palabras, habría que intentar una "historia de la naturaleza", cuya oportunidad aconsejaría mantenerla en paralelo con la "historia del arte". Y si este paralelismo -desde luego estético- del arte y la naturaleza implica en sus respectivas trayectorias temporales aquella parte de la reflexión estética que explora cada momento histórico con una atención especial en el "arte como mímesis", entonces el objetivo de dicha reflexión será también la naturaleza, que toca ir a buscar allí donde se encuentra efectivamente: en el pensamiento de la época. Tendríamos así los términos Arte, Naturaleza, Mímesis. Y de este último, la Mímesis, ya sabemos que no es la representación fiel de entidades o configuraciones naturales. ¿Qué es entonces? La proyección en una obra de Arte de unos contenidos mentales que tienen por objeto la Naturaleza. Quedan vinculados así los tres términos barajados en este libro. (shrink)

Before COVID-19, dementia singing groups and choirs flourished, providing activity, cognitive stimulation, and social support for thousands of people with dementia in the UK. Interactive music provides one of the most effective psychosocial interventions for people with dementia; it can allay agitation and promote wellbeing. Since COVID-19 has halted the delivery of in-person musical activities, it is important for the welfare of people with dementia and their carers to investigate what alternatives to live music making exist, how these alternatives are (...) delivered and how their accessibility can be expanded. This community case study examines recent practice in online music-making in response to COVID-19 restrictions for people with dementia and their supporters, focusing on a UK context. It documents current opportunities for digital music making, and assesses the barriers and facilitators to their delivery and accessibility. Online searches of video streaming sites and social media documented what music activities were available. Expert practitioners and providers collaborated on this study and supplied input about the sessions they had been delivering, the technological challenges and solutions they had found, and the responses of the participants. Recommendations for best practice were developed and refined in consultation with these collaborators. Over 50 examples of online music activities were identified. In addition to the challenges of digital inclusion and accessibility for some older people, delivering live music online has unique challenges due to audio latency and sound quality. It is necessary to adapt the session to the technology's limitations rather than expect to overcome these challenges. The recommendations highlight the importance of accessibility, digital safety and wellbeing of participants. They also suggest ways to optimize the quality of their musical experience. The pandemic has prompted innovative approaches to deliver activities and interventions in a digital format, and people with dementia and their carers have adapted rapidly. While online music is meeting a clear current need for social connection and cognitive stimulation, it also offers some advantages which remain relevant after COVID-19 restrictions are relaxed. The recommendations of this study are intended to be useful to musicians, dementia care practitioners, and researchers during the pandemic and beyond. (shrink)

Elite domination is recognized as a significant downside of “linking social capital,” but its remedies are under-theorized and scarcely documented. Addressing this gap, we argue that bonding or bridging ties characterized by strong reflexivity, awareness of the state’s symbolic violence, and rich cultural resources for cross-fertilization serve as countervailing mechanisms against unresponsive linking ties. If bonding and bridging ties lack these characteristics, even when those ties are numerous, they are unlikely to challenge unresponsive linking ties. Our theoretical argument is substantiated (...) through a three-village comparison in Taiwan during the post-Typhoon Morakot reconstruction period, where linking ties among most disaster areas, state agencies, and large NGOs were deployed to promote elite agendas. Based on forty-five in-depth interviews, our findings suggest that in Namaxia, where all three features identified in our framework were absent in bonding and bridging ties, grassroots resistance against unresponsive linking ties largely failed. In Jialan, bonding networks displayed strong social reflexivity, but neither bonding nor bridging ties cultivated awareness of the state’s symbolic violence or cultural resources for cross-fertilization. The village only partially succeeded in challenging unresponsive linking ties. In Ali, where local bonding and bridging networks developed all three features mentioned above, the village successfully transformed unresponsive linking ties. The conceptual delinking of network homogeneity/heterogeneity and exclusivity/inclusivity in this study bears broader implications for social capital theories. (shrink)

Scholars have established that cultural codes and styles of expression in civil society must be recognized as informal mechanisms of exclusion, calling into question the possibility of the Habermasian normative ideal of the public sphere. This article joins theoretical discussions of how to remedy this problem. Going beyond Alexander's model of "multicultural incorporation" and borrowing from Sewell's theory of the duality of structure, we develop a theoretical framework of code hybridization to conceptualize how civil society participants achieve civil solidarity amid (...) multiple, potentially contradictory cultural legacies. Code hybridization is a process whereby social actors not only incorporate the cultural codes of subordinate groups into the public sphere, but in doing so also potentially transform dominant codes. We conceptualize code hybridization in terms of three analytic steps: enlargement of the terrains of signification; reinterpretation of codes; and mixing of schemas. The resulting hybridized schemas and frameworks are particularly useful cultural tools for developing visions of civil inclusiveness for young, unstable civil societies. Using a brief comparative study of the representation of women in political cartoons in Hong Kong and Taiwan, we offer a concrete example of code hybridization—a process linking the codes of liberty and caring while producing alternative and more inclusive narratives during moments of political agitation. (shrink)

Building on research that analyzes how social relations and networks shape the Chinese market, this article asks a less-studied question: How is the market changing guanxi? The authors trace the transformation of guanxi from communal, kin-based ties to a cultural metaphor with which diverse individuals build flexible social relationships in late-socialist China. As a “generalized particularism,” this cultural metaphor provides something analogous to the culture of civility in Western societies. The authors discuss the political potential of guanxi in terms of (...) its dual tendency toward the “publicization” and “privatization” of power. The development of guanxi civility suggests the diverse cultural origins of civility and serves as a reminder of the particularistic roots in the universalistic assumption of Western civility. (shrink)

The behavioural decision-theoretic concepts of mental accounting, framing and transaction utility have now been employed in marketing models and techniques. To date, however, there has not been any discussion of the ethical issues surrounding these significant developments. In this paper, an ethical evaluation is structured around three themes: (i) utilitarian justification (ii) the strategic exploitation of cognitive habits, and (iii) the claim of scientific status for the techniques. Some recommendations are made for ethical practices.

Resumen: La cultura deportiva universitaria es un componente importante del sistema cultural nacional. Es la cristalización de la civilización material y espiritual en el deporte universitario, así como la precipitación de la cultura deportiva y la filosofía del deporte. Sin embargo, en la nueva era, la cultura deportiva universitaria presenta problemas como valorar más la inteligencia que la forma física, carecer de conceptos de cultura deportiva y separar el espíritu de lo material. En la educación universitaria, generalmente se presta más (...) atención al desarrollo académico e intelectual, mientras que no tanto al deporte y ejercicio físico. De hecho, la cultura deportiva universitaria a menudo se centra sólo en la educación física y los eventos deportivos, ignorando el desarrollo de otros aspectos, lo que da lugar a un desequilibrio en todo el sistema de cultura deportiva; la insuficiente inversión de la escuela en instalaciones y equipos deportivos conduce a una falta de apoyo material necesario para que los estudiantes lleven actividades de ejercicio físico. Al mismo tiempo, la comprensión y la búsqueda del deporte por parte de los estudiantes se quedan a menudo en la superficie, careciendo de la búsqueda del espíritu de lo profundo. En la revisión de la cultura deportiva universitaria, se puede utilizar el materialismo dialéctico para analizar la conexión entre el trasfondo social, la tendencia de desarrollo y la influencia mutua de la cultura deportiva; también se puede utilizar la perspectiva del constructivismo social para explorar el proceso de construcción social de la cultura deportiva, los papeles y las interacciones de todos los participantes, y el significado y la influencia de la cultura deportiva en la sociedad. Por consiguiente, para resolver mejor los problemas existentes en la cultura deportiva universitaria, promover el rápido desarrollo de la cultura deportiva universitaria en la nueva era, aumentar la confianza de la cultura deportiva universitaria y construir una cultura deportiva fuerte, este artículo utilizó el método del materialismo dialéctico para analizar la situación actual del deporte universitario. Explica la relación entre la filosofía y la cultura deportiva desde una perspectiva filosófica, así como los problemas actuales de la cultura deportiva. Utilizó el método del constructivismo social para explicarlo desde diferentes perspectivas. Por último, a través del método del constructivismo social, examinó la cultura deportiva universitaria en la nueva era y analizó dialécticamente las formas, funciones, vías de reconstrucción y pensamiento futuro de la cultura deportiva universitaria. La investigación ha constatado que la cultura deportiva de las universidades en la nueva era desempeña un papel importante en los aspectos cultural, educativo y político. La reconstrucción y el desarrollo futuro de la cultura deportiva universitaria en la nueva era necesitan combinar las culturas oriental y occidental, heredar la excelente cultura tradicional y lograr un desarrollo innovador de la cultura deportiva. (shrink)

In this article, we present three basic elements of a neoDavidsonian semantics. The first element is the denial that semantic content is identical to the content conveyed by an utterance; second, the adoption of a minimal semantics as the most natural way to develop a semantic theory for natural language, and third, speech act pluralism, understood as the best way to account for when two utterances say the same thing. These elements taken together give an account of one of the (...) central concerns of 20th century philosophy of language, namely how content can be shared across contexts. (shrink)

Throughout the twentieth century, scholars, artists and politicians have accused each other of "historicism." But what exactly did this mean? Judging by existing scholarship, the answers varied enormously. Like many other "isms," historicism could mean nearly everything, to the point of becoming meaningless. Yet the questions remain: What made generations of scholars throughout the humanities and social sciences worry about historicism? Why did even musicians and members of parliament warn against historicism? And what explains this remarkable career of the term (...) across generations, fields, regions, and languages? Focusing on the "travels" that historicism made, this volume uses historicism as a prism for exploring connections between disciplines and intellectual traditions usually studied in isolation from each other. It shows how generations of sociologists, theologians, and historians tried to avoid pitfalls associated with historicism and explains why the term was heavily charged with emotions like anxiety, anger, and worry. While offering fresh interpretations of classic authors such as Friedrich Meinecke, Karl Löwith, and Leo Strauss, this volume highlights how historicism took on new meanings, connotations, and emotional baggage in the course of its travels through time and place. (shrink)

Three basic elements for a neodavidsonian semantics are presented in thisarticle. Firstly, a rejection of the thesis according to which the semanticcontent is identical with the speech act content. Secondly, the adoption ofsemantic minimalism as the proper domain where a truth-conditionalsemantics ..

Resumen: Cómo ver la reforma de la iglesia católica en el siglo XVI y su relación con la virtud es un tema importante en el estudio de la filosofía humanista. Los humanistas enfatizan que la educación virtuosa es la base para cultivar la personalidad y creen que restaurar las virtudes de la iglesia es la “cura” para los males de la iglesia moderna temprana. Consilium de emendanda Ecclesia (1537) es la práctica de la virtud de los humanistas católicos. Esto se (...) refleja en propuestas para fortalecer las normas educativas y las disciplinas socio-morales y enfatizar el perfeccionamiento de la virtud clerical como la fuerza impulpara la reforma. Además, bajo la guía de la ética de la virtud, la política de la virtud se convierte en la ideología guía de la práctica política de esos humanistas, donde reconocen la autoridad del papa y de la iglesia y asocian la virtud con la legitimidad del poder. La filosofía de la virtud en Consilium forma el fundamento ideológico para la reforma de la iglesia católica. El erudito chino antiguo Dong Zhongshu (179-104 B.C.) practicó una política similar de la virtud. En las exubergemde la primavera y el otoño, combinla legitimidad del gobierno con la virtud basada en el derecho divino de los reyes, perpetuasí el concepto confuciano del “sabio”. Tanto humanistas católicos como Dong enfatizaron la importancia de la virtud de los gobernantes como agentes de Dios. (shrink)

This book offers the first comprehensive analysis of warfare ethics in early China as well as its subsequent development. Chinese attitudes toward war are rich and nuanced, ranging across amoral realism, defensive just war, humanitarian intervention, and mournful skepticism. Covering the five major intellectual traditions in the "golden age" of Chinese civilization: Confucian, Daoist, Mohist, Legalist, and Military Strategy schools, the book's chapters immerse readers in the proper historical contexts, examine the moral concerns in the classical texts on their own (...) terms, reframe those concerns in contemporary ethical idioms, and forge a critical dialogue between the past and the present. The volume develops fresh moral interpretations of classical texts such as The Art of War, Mencius, Xunzi, Mozi, and the Daodejing and discusses famous philosophers such as Han Fei and Wang Yang-ming, representing antithetical schools of thought about warfare. Attention is also given to the military ethics of the People's Liberation Army, examining its thinking against the backdrop of its own civilizational context. This book will be of much interest to students of just war theory, Chinese politics, ethics, and philosophy, military studies, and International Relations in general. (shrink)

Academics have the impression that human nature is good advocate Confucianism, Christianity should make the evil human nature. So when Matteo Ricci and other missionaries to China, agree that people are basically good in the Chinese writings of contemporary scholars do not think that Ricci would have just done for the purpose of mission compromise and will be attached. This article do not support this view. Through on Aquinas' Summa Theologica, "read the relevant chapter and" Mencius "rigorous analysis, I believe (...) that Ricci received" basically good "proposition has its theology support, and closer to Mencius, human nature is good on. However, the era of Matteo Ricci in China is also the era of the popular theory of Wang Yangming. In this article, by a large number of text analysis, pointed out that Wang's human nature is good and Mencius on human nature is good vary widely. Thus, while certainly human nature is good Matteo Ricci, the other critics' re the first, "said, has its theoretical basis. In fact, this return to Mencius Ricci, resist the neo-Confucian practice, is the common position of the Qing Dynasty Han scholars. In this paper, Dai Zhen and Chen Li as an example to illustrate how they both certainly Mencius on human nature is good, but criticized the excessive expansion of human nature is good Song learning theory. Therefore, the Ricci's human nature is good, unexpectedly affected the development of Confucianism in the Qing Dynasty. A large number of contemporary Chinese somehow got the impression that whereas the key tenet of Confucianism is the Thesis of the Innate Goodness of Human Nature, the key tenet of Christianity is the opposite, viz., The Thesis of the Innate Evilness of Human Nature. When Matteo Ricci and his fellow Jesuit missionaries came to China and learnt Chinese culture, Ricci endorses the Thesis of the Innate Goodness of Human Nature in his Chinese book The True Meaning of The Lord of Heaven. Some contemporary Chinese scholars find this endorsement unreasonable and argue that Ricci's endorsement strains the interpretation of Christian doctrine for the appeasement of Confucian literati. This article argues that such contemporary Chinese assessments are based on a misunderstanding of Christian thought. A meticulous reading of relevant sections of Summa Theologiae by Thomas Aquinas shows that there is no conflict between Catholic theological anthropology and the theory of human nature according to Menzi. However, Ricci and his company came to China when the thought of Wang Yangming, one major school of neo-Confucianism, was very influential. Ostensibly Wang also endorses the Innate Goodness of Human Nature, but a careful reading of his works indicates that there is a tremendous difference his thesis and that of Menzi. The latter advocates only that there is a "sprout of goodness" in human nature whereas the former advocates the fill presence of supreme goodness in human nature. Accordingly, it is legitimate for Ricci to endorse the Thesis of the Innate Goodness of Human Nature in the sense of Menzi and simultaneously reject the Thesis of Uncovering the Supreme Goodness in Human Nature of the neo-Confucians. In fact, Ricci's stance of aligning with Menzi in opposition to Song-Ming neo-Confucianism is a common stance of most Qing Confucian scholars. For example, among his fierce criticisms, one of Dai Zhen's critiques is against the neo-Confucian Thesis of Uncovering the Supreme Goodness in Human Nature. He argues that Mengzi's view of "developing the good inclinations" is conducive to the cultivation of virtues whereas neo-Confucians' view of "uncovering our original supreme goodness," misled by Buddhism and Daoism, is not. Very recent historical scholarship in mainland China articulates a view that Dai Zhen has carefully read Ricci's book The True Meaning of The Lord of Heaven and borrows views from it. In fact, according to these historians, Dai Zhen and a closed circle of court scholars who are in charge of compiling the Siku quanshu have read all the works of the Jesuit missionaries and admire their scholarship. Hence the first encounter between Christian civilization and Confucian civilization helped develop the Han School of Learning in opposition to the Song School of Learning in the early Qing Dynasty. (shrink)

Contemporary Neo-Confucianism, as represented by Tang Junyi, Mou Zongsan and Tu Wei-ming, has a definite religiosity. They consciously draw a parallel between the Christian God-human relationship and Confucian Heaven-human relationship, and argue for the superiority of the latter. They characterize the Christian God as “pure transcendence”; in contrast, they embrace immanentism of the Heaven and assert the divinity of human nature. This article argues that these Confucian thinkers have a very distorted understanding of classical Christian theology. They cherry-pick some (...) statements from the Neo-Orthodox theologians, charge this God for its remoteness from us, and happily ascribe divinity to human nature. They are totally unaware that their immanentism is déjà vu to the Neo-Orthodox theological movement. The religious thoughts of Tang, Mou, and Tu, though in different degrees, resemble German liberal theology in many crucial ways, against which Barth, Brunner, and Bultmann have successfully revolted. Instead of using Neo-Orthodox theologians as a foil, the future development of Neo-Confucian religiousness has much to learn from this theological movement. (shrink)

Contemporary Neo-Confucianism, as represented by Tang Junyi, Mou Zongsan and Tu Wei-ming, has a definite religiosity. They consciously draw a parallel between the Christian God-human relationship and Confucian Heaven-human relationship, and argue for the superiority of the latter. They characterize the Christian God as “pure transcendence”; in contrast, they embrace immanentism of the Heaven and assert the divinity of human nature. This article argues that these Confucian thinkers have a very distorted understanding of classical Christian theology. They cherry-pick some (...) statements from the Neo-Orthodox theologians, charge this God for its remoteness from us, and happily ascribe divinity to human nature. They are totally unaware that their immanentism is déjà vu to the Neo- Orthodox theological movement. The religious thoughts of Tang, Mou, and Tu, though in different degrees, resemble German liberal theology in many crucial ways, against which Barth, Brunner, and Bultmann have successfully revolted. Instead of using Neo-Orthodox theologians as a foil, the future development of Neo-Confucian religiousness has much to learn from this theological movement. (shrink)

Some of the authors of the essays on Chinese philosophers prefer the pin yin system of romanization for Chinese names and words, while others prefer the Wade‐Giles system. Given that both systems are in wide use today, important names and words are given in both their pin yin and Wade‐Giles formulations. The author's preference is printed first, followed by the alternative romanization within brackets.

¿Hay Ideas sociales en sentido marxista? La pregunta que introduce Deleuze implica pensar lo económico desde una lógica estructural animada por una epistemología de los problemas. En este artículo nos proponemos analizar el pasaje sobre las Ideas sociales en el cuarto capítulo de _Diferencia y repetición_. Veremos de qué manera se cumplen en la perspectiva marxista de lo social las condiciones de una estructura: la presencia de elementos indeterminados, la determinación a partir de sus relaciones recíprocas y la actualización en (...) términos y relaciones cualitativas y cuantitativas. Para realizar la exégesis de estos conceptos nos servimos especialmente de las referencias directas e indirectas a _Pour Marx_ y _Lire Le Capital_, obras clásicas del althusserianismo. (shrink)

La perspectiva simult nea de filosof a y literatura, permite valorar qu grado de conocimiento hay en la ficci n, c mo se construyen subjetividad y texto, mundo y lenguaje. Muestra las posibilidades, te ricas y pr cticas, de la relaci n interna entre diferentes espacios argumentativos, entre actividades que poseen una vertiente creativa y, a la vez, una importante faceta reflexiva.

¿QUÉ HAY DE NUEVO? LITERATURA E INNOVACIÓN EN LOS '90: CÉSAR AIRA.

En uno de los ataques más reiterados a Darwin, que todavía subsiste en la literatura actual, se señala que la teoría de la selección natural es tautológica, analítica o, al menos, irrefutable. En docenas de artículos, diversos autores han señalado las condiciones en que la selección natural quedaría refutada, intentando mostrar que no carece de contenido empírico. La estrategia seguida en este trabajo será otra. Teniendo en cuenta que la crítica de tautologicidad o irrefutabilidad ha sido esgrimida contra leyes fundamentales (...) de otras teorías, insertaré la discusión en un marco metateórico más amplio. Para discutir el estatus del segundo principio de la mecánica clásica, Moulines introduce el concepto de "principio guía". Los principios guía no serían contrastables directamente, sino a través de especializaciones. Desde mi punto de vista, considerar a la selección natural como principio guía permitiría explicar por qué muchos la han considerado tautológica y cómo esto no implica vacuidad. One of the most repeated objections to Darwin, still present in contemporary literature, outlines that theory of natural selection is tautological, analytical or at least irrefutable. There are many authors that point out the conditions in which natural selection would be refuted, trying to prove that it doesn't lack of empirical content. This essay will work on a different strategy. Taking into account that tautological or irrefutable criticism has been put forward against other theories' fundamental laws; I will insert the argumentation in a wider theoretical frame. To argue about the status of the second principle about classic mechanical Moulines introduces the 'guiding principle' concept. The guiding principles wouldn't be directly contrastable. The only way in which they could be contrastable would be through special laws. From my point of view natural selection, considered as the guiding principle, would explain why many thinkers had considered it a tautology and how this does not imply vacuity. (shrink)

Por violencia se entiende en este artículo cualquier acción u omisión intencional que daña o puede dañar a un individuo y que, en último extremo, perturba o restringe su capacidad para diseñar la vida en libertad. Los derechos humanos tratan de garantizar el ejercicio de esta capacidad. En consecuencia, una teoría de la justicia basada en los derechos humanos, tal como se defiende en este artículo, ha de considerar injusta cualquier forma de violencia.

En este artículo nos ocupamos del pasaje de Crítica de la razón pura en el que Kant examina de manera preliminar el problema de un esquematismo de los conceptos empíricos y matemáticos. Procuraremos demostrar que, pese a las apariencias en contra, en el texto en cuestión no se niega en absoluto la necesidad de este esquematismo. Al llevar a cabo esta tarea nos concentraremos asimismo en otras dificultades de lectura que presenta el mencionado pasaje.

Uhde, Bernhard. “¿Dios hay muerto? La frase nietzscheana sobre la ‘muerte de Dios’ y la vitalidad de los monoteísmos en la Modernidad.” Trad. Raúl Gutiérrez. Areté XXVI.2 (2014): 207-228.

Jean-Luc Marion’s phenomenology of giveness constitutes one of the most outstanding attempts to set up a universal theory of the phenomenologically given as a whole within the framework of contemporary philosophical thought. The aim of the present study is to apply the main categories of this phenomenological theory concerning gift to the singular type of phenomenon represented by the pure indeterminate and anonymous being to which Emmanuel Levinas refers by the name of il y a in his early writings. Therefore, (...) this concerns examining the multiple specific modes of giveness proper to the impersonal “there is” and also its paradoxical relationship both with the donor and with the receiver of such gift in order to show the possibility of a “third way” of phenomenological investigation. This is a way equally distant from the western traditional concept of Being as “stable presence” and from Levinas’ proposal geared to substitute ontology for ethics as “first philosophy”. (shrink)