El texto se pregunta por el regreso y la renovación de la fraternidad a partir de la crisis de modernidad expuesta por el filósofo francés Jean-Marie Guyau, que a diferencia de las expuestas por otros autores contemporáneos, se encuentra más próxima de la crisis actual. Guyau asocia el efecto de la crisis que el llama ‘irreligiosidad del futuro” con el advenimiento de la fraternidad. El concepto de fraternidad que Guyau expone nada tiene que ver con una fraternidad religiosa o ilustrada. (...) En todo caso, se trata de una fraternidad huérfana. Desde esta orfandad, expuesta mediante el uso de la metáfora, se construye un proyecto de modernidad, especialmente sensible al vivir juntos, que tiene como elemento fundamental la reivindicación perdida de un proyecto humano que escape a los desvaríos del presente. (shrink)

Il n'est pas fruit du hasard cette rencontre qui a précédé l'édition de ce livre. Les rapports entre philosophes français et catalans viennent de loin. Le XIXe était modèle des "voyages philosophiques". Est parmi les plus connus celui de Cousin en Allemagne. Moins connus, mais également fructifères étaient ceux des philosophes exilés qui partirent sous les régimes de persécutions pour trouver en France non seulement un lieu d'accueil, mais également l'opportunité de confrontation de leurs idées avec celles des philosophes français. (...) De la même manière, certains exilés de la commune avaient trouvé un lieu d'accueil dans la Barcelone révolutionnaire des années républicaines. Ces rencontres n'ont jamais totalement fini de se produire au long du XXe siècle, période au cours de laquelle l'exil avait constitué la manière d'échapper à une morte sûre dans l'Espagne de la guerre civile. La période actuelle vit une nouvelle revitalisation des échanges, et ce livre en est un exemple."--Page 4 of cover. (shrink)

La manera como Badiou muestra el mal surge de su platonismo contemporaneizado en el que prevalece la idea de verdad, pero que esta es fruto inmanente del acontecimiento. La verdad es una persistencia en el acontecimiento y solo unas formas concretas de persevera en el acontecimiento provocan la aparición del mal. Para su articulación Badiou se sirve de su aparato conceptual donde cobran vigor las cuatro condiciones de la filosofía: la política, la artística, la amorosa, y la científica.

Solidarity is a contested concept whose definition needs to be clarified, especially in the context of the recent pandemic and in a world in permanent crisis. It is necessary to review certain stages of how solidarity develops and to relate the stages to the current status of solidarity in this post-pandemic period, with the aim of establishing some lines of approach to proposals for viable bioethics in the context of a post-foundational philosophy as the present one.

Espinoza Lolas, Ricardo; Fernández, Jorge Eduardo y Toscano, Alberto Hegel hoyBarcelona: Herder, 416 p.ISBN 9788425444272.

Il est des moments dans la vie d'un concept où l'explication (le passage de l'implicite à l'explicite), s'impose. Les auteurs de cet ouvrage ont noué des liens avec la pensée du politique, et leur examen porte donc sur ce qu'ils ont convenu d'appeler la rénovation de la pensée de la fraternité. Les auteurs proposent ici une expérimentation qui consiste à lire la fraternité en se débarrassant de l'idéologie du progrès et en faisant le pari que la fraternité dans sa constellation (...) première a encore bien des choses à nous apprendre. (shrink)

On souhaiterait aborder dans ce livre la question souvent oubliée des effets que l'oeuvre de Jean-Marie Guyau a continué à produire après sa mort prématurée, en 1888. Certains penseurs se sont présentés eux-mêmes comme des continuateurs de son oeuvre, mais, la plupart du temps, l'influence de Guyau s'est exercée dans de telles conditions que ceux qui l'ont reçue n'ont pas assumé le statut de disciples.

This article aims to expose three ways how the facts of the Commune of Paris has had effect of event in the theoretical work of three authors: Guyau, Badiou and Abensour. For Guyau, present in the facts, it meant the absolute transformation towards a post-foundational and de-normativized thought. For Badiou, the Commune, in addition to be an event in itself, the realization of a form of philosophy based on ontological foundations resulting from the transformation of mathematics in recent centuries. And (...) for Abensour it is evident that this absence of foundations that contemporary philosophy holds is concretized in a way of understanding politics and politics as a way of life in which humans articulate permanent and mutable conventions of organization. (shrink)

A partir de la distinción entre la concepción de anomia de Durkheim y Guyau, en este texto se expone como Guyau tomando dicho concepto describe la necesidad que tiene la teoría moral de dar un giro en su concepción. Para Guyau la moral deja de configurarse como ley universal, para convertirse en una concepción individualista de la moral. Para Guyau el proceso no solo es inevitable sino deseable.

Riba, Jordi (2021)Crisis permanente: Entre una fraternidad huérfana y una democracia insurgenteBarcelona: NED EdicionesISBN 9788418273230.

Our memories elicit, in us, both beliefs about what the external world was like in the past, and beliefs about what our own past experience of it was like in the past. What explains the power of memories to do that? I tackle this question by offering an account of the content of our memories. According to this account, our memories are ‘token-reflexives’, in that they represent their own causal origin. My main contention will be that our memories are able (...) to provide us with evidence for the two types of beliefs due to the self-referential nature of their content. First, I will put forward a series of thought-experiments intended to raise several intuitions about the veridicality of memories. Next, I will introduce the view that memories are token-reflexives, and I will motivate it by pointing out that the view accommodates the relevant intuitions. And, then, I will return to the two types of beliefs prompted by our memories, and argue that conceiving memories as token-reflexives allows us to explain why memory has the power to elicit the two types of beliefs in us. (shrink)

Memories are mental states with a number of interesting features. One of those features seems to be their having an intentional object. After all, we commonly say that memories are about things, and that a subject represents the world in a certain way by virtue of remembering something. It is unclear, however, what sorts of entities constitute the intentional objects of memory. In particular, it is not clear whether those are mind-independent entities in the world or whether they are mental (...) entities of some kind. The purpose of this chapter is to map the different positions on this issue, and to highlight the virtues and difficulties for each of the options. In Section 2, I will specify the question of what the intentional objects of memory are by clarifying the relevant notions of memory and intentional object. In Section 3, I will motivate the significance of identifying the intentional objects of memory by exploring the relations between, on the one hand, the intentionality of memory and, on the other hand, the phenomenology and the epistemology of memory. In Section 4, I will consider two natural candidates for being the intentional objects of memory, namely, worldly entities and mental entities, and I will raise some concerns for each of the two candidates. A promising alternative will emerge, in Section 5, as preserving the virtues of the two original candidates while avoiding their difficulties. The alternative will concern a certain combination of worldly and mental entities; a combination that involves both causal and truth-making relations. I will conclude by sketching how the alternative candidate can shed some light on the phenomenological and epistemological issues raised in the third section. (shrink)

Purpose The purpose of this study is to investigate Libyan journalists’ perspectives regarding the media laws Articles 37,132, 38 and 46, which address media freedom in the new Libyan Constitution of 2017. Design/methodology/approach Focus group discussions were done with 35 Libyan journalists, 12 of them from the Constitution Committee, while 23 of them reported the update of the constitution in the Libyan Parliament. Findings The results of the study indicated that there were media laws articles that did not conform to (...) the international laws and United Nations treaties, which the Libyan Parliament committee approved. Another finding from the journalists was the Constitution should provide and guarantee press freedom, while media laws articles approved to put a paragraph about “censorship” in the press and media as a tool to silence government opposition. In addition, journalists indicated future constitution should redraft Article 38 to conform with Article 19 of the “International Covenant on Civil and Political Rights,” to support the “principles of freedom of expression and information” without control. Moreover, Article 46 needs to be changed and linked to the “provisions of international law on the right of information access” to improve the access and dissemination of information in the media. Practical implications Redrafting the constitution articles in the future can be summarised as follows: First, the Libyan Constitution should provide and guarantee press freedom without any censorship and include clear articles to protect journalists in conflict zones. Second, Articles 37,132 and 38, about “freedom of information and publication,” need to be redrafted to link with Article 19 of the “International Covenant on Civil and Political Rights,” to support the principles of freedom of expression and information, and the use of this right must not be subject to prior control. Third, Article 46 needs to be changed and linked to the provisions of “International law on the Right of Access to Information” to improve access and dissemination of information in the media to protect confidentiality sources. The most important articles should be implemented because after the Arab Spring revolutions, there was a transitional period in societies and a change in the constitutions of Tunisia and Egypt. They developed legal articles about media freedom so that Libya resembles other Arab countries. From that point, the journalists recommended that all information should be protected from government interference to ensure transparency, combat corruption and protect independent journalists. These articles will open the way to add more development articles to media freedom rules in the Journalists’ Syndicate. Fourth, there are also various types of threats encountered by journalists in their work. In pursuit of their right and freedom of expression, they recommended that Libya must establish an independent self-regulatory media that are free from political and economic influence. Fifth, journalists need licenses for them to work through the syndicate. The new syndicate should play an active role to safeguard the rights of journalists, activists and media entities to carry out their work and end the self-censorship. Sixth, the constitution should also add articles to end the impunity and change the articles in the penal code. Overall, the journalists covering the conflict and war are encountering threats, violence and imprisonment. As a result, Libyan journalists must seek new legislation to defend independent journalism and freedom of expression in their deeply divided country. In addition, they need to have a strong central authority to defend journalists and journalism in wartime, where journalists are regularly threatened, abducted and sometimes killed. Also, the Libyan Journalists Syndicate should stress the importance of the media’s self-regulation to guarantee their rights to freedom of expression, grant their readers’ respect and minimise government’s interference. Finally, they need to develop new laws to grant media freedom from regulations and restrictions, as well as defend and promote democracy, the citizens’ right to be informed, as well as their right to discuss and disseminate information. There is also the need to implement articles in the constitution, articles about the protection of political speech, which would be specific enough to differentiate between what is legally permitted and what may be ethically offensive. Originality/value This study will help the new Libyan parliament after the legislative elections on 24 December 2021 to amend the media laws articles in the constitution. (shrink)

El debate en torno a la antropología aborda aquí una cuestión de categorías fundamentales en torno a la estructura básica del ser humano: hombre y mujer, niño y anciano. La terminología articulada por la categoría «espíritu - pneuma» abre las posibilidades de una nueva comprensión ante los retos planteados por las ciencias experimentales, la ética, la moral, incluso la religión. El esquema diádico «cuerpo y alma» se muestra agotado ante los callejones sin salida con los que se ha encontrado al (...) llegar hasta nuestros días. Por este motivo, el artículo defiende poder recuperar la antropología brotando de los datos de la revelación judeocristiana, tomados como auténticos y válidos para vehicular la verdad de la realidad humana. En efecto, resulta necesario recuperar la originalidad de la estructura triádica de espíritu, alma y cuerpo, presentada por el apóstol Pablo, de forma totalmente inesperada en su primera carta a los Tesalonicenses (1Te 5,23). (shrink)

In procedural-law scholarship as well as in the theoretical analysis of the notion of proof as a result of the joint assessment of all items of evidence introduced in a trial, reference is frequently made to notions such as the conviction, belief, or certainty of a judge or a jury member about what happened. All these notions underscore the mental states involved in the process of determining the facts on the part of a judge or a jury. In this analysis, (...) I look at the links between beliefs and the justification in the findings of fact provided by the judge or jury in her or its verdict. (shrink)

In this introduction, I consider different problems posed by the use of singular terms in fiction (section 1), paying especial attention to proper names and, in particular, to names of real people, places, etc. As we will see (section 2), descriptivist and Millian theories of reference face different kinds of problems in explaining the use of fictional names in fiction-related contexts. Moreover, the task of advancing a uniform account of names in these contexts—an account which deals not only with fictional (...) names but also with “real” names—will prove to be very hard no matter whether we favour realist or antirealist intuitions about fictional discourse (section 3). Section 4 offers an overview of the content of this volume, with emphasis on the discussion between Manuel García-Carpintero and Stacie Friend about the meaning of “real” names in fiction-related contexts, the main topic of the Third Blasco Disputatio. (shrink)

In jurisprudential literature, the adjective ‘defeasible’ appears as a predicate of many terms: concepts, laws, rules, reasoning, justification, proof, and so on. In this paper, we analyze the effects of some versions of the thesis of the defeasibility of legal norms on the reconstruction of the notion of legal validity. We analyze some possible justifications of this thesis considered as a claim concerning validity, and enquire into two possible sets of problems related to the defeasibility of the criteria of identification (...) of a legal system. We also provide a formalization of some options regarding defeasible criteria of identification, which can be used as a tool for meta-jurisprudential analysis. Finally, the thesis according to which defeasibility is better conceived of as a feature of legal application is examined and questioned. (shrink)

Avicenna was a physician and philosopher in an era known as the Islamic Golden Age. His early medical encyclopedia, The Canon of Medicine, was a groundbreaking text that scholars and healers read for centuries afterward.