Las leyes educativas que rigen el sistema educativo de cualquier pais son de indudable interes, no solo porque regulan el curriculum, la organizaciön de los centros educativos, la igualdad de oportunldades, etc., sino tambien porque aportan las claves para interpretar como cada pais entiende la educaciön, que tipo de ciudadano quiere formar. En definitiva, que tipo de hombre y mujer y de sociedad quiere desarrollar. En las ultimas dos decadas se han aprobado en Espaha cuatro leyes educativas. Los valores en (...) las que se basan, lo que cada una de ellas han querido fomentar, nos dan las claves de que tipo de sociedad se quiere construir, y, sobre todo, que tipo de ciudadanos se quiere formar. Los valores que se potencian en nuestro actual sistema educativo poseen una clara dimension social y democrätica: son valores fundamentalmente de convivencia, que buscan formar un ciudadano demöcrata. Aunque para ese logro se llevan a cabo cons tan tes referencias a los valores morales, como fundamento de los valores sociales, a parte de la necesaria aportaciön de valores culturales, tecnicos, esteticos, ecolögicos, etc. (shrink)

O objetivo deste trabalho é estudar a relação que se estabelece entre as características da fenomenologia filosófica, a natureza do conhecimento que dela deriva e o modo como interfere sobre a produção do conhecimento em comunicação. Em primeiro lugar, observa-se a concepção de comunicação como processo transmissivo desenvolvida pelos clássicos estudos de mídia ou pelos processos de comunicação de massa. Em seguida, aproximam-se comunicação e semiótica como campos epistemológicos que, embora desenvolvam mútuas influências científicas, são, não raro, considerados áreas científicas (...) distintas atualmente, observa-se a emergência de outras bases de reflexão que podem aproximar a comunicação e a semiótica, enquanto áreas científicas. (shrink)

What is science? What is the distinction between scientific knowledge and living science, science of experience. Peirce's pragmatism. The scientific dimension of Peirce's categories: deduction, abduction, induction. Induction as a connection between the abductive hypothesis, that is only probable and the generation of a deductive and indispensable law that characterises behavior habits.Que é ciência? A distinção entre conhecimento científico e ciência como coisa viva, ciência da experiência. A dimensão científica das categorias de Peirce: dedução, abdução, indução. Pragmatismo peirceano. A indução (...) como elemento de ligação entre a hipótese explicativa abdutiva apenas provável e a geração de uma lei dedutiva, necessária porque normativa para hábitos de conduta. (shrink)

Quins són els valors que regeixen la nostra vida? I per què vivim amb aquests valors i no amb uns altres? «Els valors van cap a on anem nosaltres perquè van amb nosaltres. ¬I mentre fem camí o mentre el busquem, els valors ens alimenten», diu el filòsof.

Uno de los movimientos literarios de la posguerra guatemalteca fue la llamada Generación X, que se posicionó críticamente como una alternativa a la cultura oficial. Estos jóvenes artistas y escritores, en constante movimiento, rechazaban provocativamente las estructuras que los marginaban. Posicionados en una posmodernidad periférica, su referente era la globalización, como cambio radical de cultura. Ellos hicieron caso omiso de la memoria histórica, el canon sancionado, los códigos morales convencionales, las grandes narrativas y se sumergían honda -y a veces arriesgadamente- (...) en su esfera privada, sin horizontes utópicos. Como reacción a las grandes o pequeñas editoriales que los desconocían, generaron sus propios medios de producción y divulgación para su producción literaria. (shrink)

In connection with the traditional principles of Bioethics, we wonder if they are able to make us understand the terminal patient and those who look after him and his family, or if it will be necessary to “go backwards” (Schritt zurück) - to speak in Heidegger’s terms- up to reach that unavoidable principle that guides and inspires the application of the others. The thought of Emmanuel Levinas can place us near an answer. In fact, he insists that it is the (...) “other” in his face the one that it is imposed with its own strength, as a being essentially ethic and before its presence the only response is to recognize him/her as constitutively “indigent”. Precisely, before any other theory or any other argument, the “other” is presented to me face-to-face, his own presence is already existence of his acknowledgment, it is a call and a appeal to responsibility. Since Ethic demands primarily a complete dedication of all the person, that is to say a radical commitment of reason, will and feelings, we ask ourselves in front of these patients to get for them a new shelter. Serenity, availability, comforted mood among threats, patience, gratitude and hope may become founding virtues of interpersonal relationships (Bollnow). (shrink)

The individual, as an actor in the social world, relies on “a stock of knowledge at hand”. However, he also addresses the cultural and historic forms of validity based on the perspectives of his own interests, reasons and wishes, ambitions, religious and ideological commitments. In this sense, not only does the social world constitute the main scene of our actions but also the locus of resistance. These days of highly social complexity and growing cultural interaction mobilize different identification and differentiation (...) processes. In extraordinary situations of change, such as migration for reasons of work or study, or reasons of political or allegedly religious exile, a reformulation of socio-cultural spaces occurs, which is coupled with a rupture of social connections of support and belonging. This refers to a lifestyle under a “transience” status, which may last, in certain cases, all life long. The “place of roots” fails and the subject ends up feeling a stranger even in its own spaces. In this sense, the foreigner’s right to hospitality resides precisely in not being considered the absolute other, the barbarian, the savage who is absolutely excluded and heterogeneous, but in being someone whose identity should be guaranteed. Upon answering this requirement, the foreigner undertakes responsibility before the law and before its hosts: the foreigner becomes “a subject of rights”. (shrink)

The aim of this article is to offer a comprehensive analysis of the European Union’s neo-abolitionist approach to prostitution, drawing on the literature that addresses the global rise of neo-abolitionism and using key concepts developed by the gendered approaches to the European Union in order to adapt them to the particular context of the European Union. To do so, the article undertakes a critical frame analysis of the European Union’s violence against women policies, as it is in such policies that (...) prostitution has been most thoroughly addressed, in combination with an analysis of the nature and evolution of the European Union’s gender equality policies more broadly. The article contends that the emergence of prostitution on the gender equality agenda of the European Union and the adoption of an explicit neo-abolitionist approach by the European Parliament can be explained by the coalescence, in the mid 1990s, of three key factors: Sweden’s accession to the European Union and the consequent positioning of Swedish femocrats, keen on exporting Sweden’s neo-abolitionist agenda to the European Union, in central positions of power within European Union institutions; the crystallisation of a robust neo-abolitionist velvet triangle through the creation of strong institutional links between the European Commission, the European Parliament and the European Women’s Lobby, which remained unchallenged; and the gradual development of a hybrid model of gender equality in the European Union which resonates with neo-abolitionist ideals at the same time as neo-abolitionism itself was increasingly associated to gender equality as a fundamental European Union value. (shrink)

Al dar a conocer que ha sido violada y darse muerte, Lucrecia ensambla un hecho privado que interesa al Estado y está abierto a la discusión de todos. Con ello traspasa la responsabilidad del próximo acto político a los patricios. Los análisis que realizan Agustín de Hipona y Kant de ese sucidio, centrados en el pudor y el honor, tienen en común soslayar que Lucrecia testimonia del crimen, por lo que no vislumbran la cadena de acciones que detona (...) la heroína, ignorando el interés público del acontecimiento. Una consideración filosófica sobre el suicidio y sobre el testimonio de Lucrecia permite esclarecer algunos aspectos infravalorados de la heroína romana. (shrink)

Acousmatic sound is often defined as a sound whose source is unseen, that is, in terms of a separation between the senses of hearing and seeing. Discussions about the acousmatic have generally focused on the ontological relation between the sonic effect and the visually unavailable source that produces it. This article examines the function of acousmatic sound in Argentine auteur Lucrecia Martel's La ciénaga ( The Swamp, 2001), arguing that the film's distinctive employment of acousmatic sound and acousmatic listening (...) constitutes a strategy of disruption, challenging the traditional concept of the “animal” – an ideological and oppressive notion produced by dominant Western philosophical discourse. My reading gives close attention to what seems to be the barking of an unseen dog and its effects on human listeners, contending that, as the semiotic stability of the figure of the dog gradually erodes within Martel's cinematic territory, listening to the canine voice becomes an unsettling sensory-cognitive experience; the sound of the barks presents an irresolvable epistemic problem. I draw on Jacques Derrida's late writings on nonhuman animals, borrowing the term animot, to argue that Martel's film brings into audibility an animality irreducible plural: an alterity exceeding logocentric economies of knowledge. The film's experimental aesthetics and construction of narrative, I suggest, are concerned with perceiving and making perception itself perceptible, while exposing the limits of human perception – impassable limits marked by an animality which gradually withstands conceptual domestication. Through its use of acousmatic listening, La ciénaga expands our perception of ecological ontology. (shrink)

Il volume offre una riflessione sulle forme di esperienza musicale della contemporaneità e di un passato che spazia dalla prima età moderna alla fine del ventesimo secolo. Queste possono essere riportate a un concetto ampliato di mediazione musicale che non si applica soltanto all’esperienza “mediatizzata” della musica, proposta da dischi, film, trasmissioni radio e televisive, piattaforme di archiviazione web e social media, ma anche a un concerto dal vivo, a un’installazione, a una partitura a stampa e a un manoscritto musicale (...) miniato. Saggi di Cecchi, Borio, Albert, Bratus, Borghetti, Garda, Sala, Senici, Calabretto, Varon, Corbella, Soldani, Giuggioli, Meandri e Aldeni. (shrink)

The extremely extensive philosophical legacy of Roman Witold Ingarden, a student of Edmund Husserl, including papers in the fields of ontology, epistemology, and aesthetics, has been consistently arousing the interest of researchers from around the world for several decades. The year 2020 marked the fiftieth anniversary of Ingarden’s death. The present book constitutes a unique contribution honoring the philosopher’s memory and academic legacy. An ambitious project that brings together the thoughts of many intellectuals, the book includes research problems, contemporary interpretations (...) of Ingarden’s thought, and comparative studies, placing his philosophy in a broader historical and cultural context. This approach perfectly reflects the relevance, refinement, and depth of Ingarden’s theories. Although the essays presented in the book undoubtedly constitute a due tribute to an important figure in contemporary philosophy, this collection is not exclusively retrospective, but also shows the present and future development of philosophical thought inspired by Ingarden’s works. Including a substantial introduction by the editors, the book contains eight chapters from some of the most significant scholars in the field, covering the historical and comparative approach to Ingarden’s thought, as well as from young, ambitious scholars developing new interpretations of selected aspects of Ingarden’s theories. Specifically, the reader will find chapters on existential ontology (Peter Simons, Jan Woleński), Ingarden’s theory of questions (Giuditta Corbella), music ontology (Edward Świderski), empathy and aesthetic experience (Jeff Mitscherling), the aesthetics of computer games (Matthew Gladden), aesthetic attention (Harri Mäcklin), and Ingarden’s theory and aesthetics of time (Charlene Elsby). (shrink)