¿El conflicto armado ha transformado los roles de la mujer en Colombia? En este artículo se quiere evaluar la diversidad de escenarios y roles que las mujeres adquirieron durante el conflicto armado en Colombia. Para dirigir el rumbo de esta investigación y la posibilidad de evaluar alguno escenarios de posacuerdo, este texto se propone: realizar una consideración epistemológica por parte del feminismo latinoamericano que tenga en cuenta la pluralidad de relatos violentos en Latinoamérica analizar relatos de mujeres partícipes en la (...) guerra que permitan evaluar el rol de la mujer más allá de su simple victimización; examinar la situación de la mujer dentro de los conflictos bélicos colombianos y presentar cómo se diferencia de las situaciones de guerra ocurridas en Europa. Todos estos puntos permiten evaluar cómo la guerra en Colombia ha sido fundamental para contemplar los roles de las mujeres más allá del de víctima, como, por ejemplo, las mujeres activistas que han participado en la reconciliación y el ejercicio de memoria histórica durante el acuerdo de paz y el posacuerdo. Dicho logro promueve un porvenir del feminismo que abre nuevos espacios de acción para la mujer, los cuales, debido a la limitación de este trabajo, quedan aún por explorar. (shrink)

Resenha da obra Aparecida: significados e perspectivas, organizada pelo Professor Doutor Wagner Lopez Sanchez. Referência: SANCHEZ, Wagner Lopes. Aparecida: significados e perspectivas. Aparecida: Editora Santuário, 2018. 214 p.

There is not one but many ways to picture the world--Australian "x-ray" pictures, cubish collages, Amerindian split-style figures, and pictures in two-point perspective each draw attention to different features of what they represent. Understanding Pictures argues that this diversity is the central fact with which a theory of figurative pictures must reckon. Lopes advances the theory that identifying pictures' subjects is akin to recognizing objects whose appearances have changed over time. He develops a schema for categorizing the different ways (...) pictures represent--the different kinds of meaning they have--and argues that that depiction's epistemic value lies in its representational diversity. He also offers a novel account of the phenomenology of pictorial experience, comparing pictures to visual prostheses like mirrors and binoculars. (shrink)

Empirical research on aesthetic response poses two challenges to philosophy. The more familiar challenge is that scientific explanations of aesthetic responses debunk what we take to be our reasons for those responses. One reaction to this challenge is an accommodation strategy that seeks to reconcile the scientific findings with an improved understanding of our normative reasons. This paper presents a more fundamental challenge: a well-established body of research in social psychology indicates that we routinely confabulate the reasons we give for (...) our aesthetic response. This challenges the accommodation strategy and suggests that philosophy should adopt a more radical naturalism about aesthetic response. (shrink)

The most recent work by Jürgen Habermas tries to revalue religion in today's society. For this he tries to find genealogical connections between secular content and the worldviews that emerged in the Axial Age, including Jewish monotheism. In this article we try to propose that a genealogical approach to monotheism from the perspective of those involved would have to start from the context of undetected origin that constitutes the ethical universalism of Judaism: the Noahide code. To do this, we analyze (...) narrative and conceptual elements of axial and non-axial cultures and show their parallels with the seven laws of the children of Noah as the moral core of humanity. (shrink)

Let ‘semantic relevance’ be the thesis that the wide semantic properties of representational mental states (like beliefs and desires) are causally relevant to behavior. A popular way of arguing for semantic relevance runs as follows: start with a sufficient counterfactual condition for causal or explanatory relevance, and show that wide semantic properties meet it with respect to behavior (e.g., Loewer & Lepore (1987,1989), Rescorla (2014), Yablo (2003)).This paper discusses an in‐principle limitation of this strategy: even the most sophisticated counterfactual criteria (...) systematically misclassify irrelevant properties as relevant when they stand in certain kinds of modal co‐variation or ‘entanglement’ relations to genuinely relevant properties. This entanglement problem, I argue, is more general and more serious than proponents of the counterfactual strategy have recognized: it threatens recent interventionist arguments for semantic relevance, and is not easily solved by appeal to proportionality or naturalness. I end by suggesting that proponents of semantic relevance may need to shift their attention from patterns of counterfactuals to the lawful psychological generalizations that explain them. (shrink)

Habermas’s translation proviso aims to legitimize religious argumentation in the informal part of the public sphere while requiring religious citizens to express their arguments in the formal part of the public sphere using a universal (secular) language. By considering secular scholars Gonzalo Scivoletto’s and Javier Aguirre’s critiques of the meaning of “translation,” this article highlights the inconsistency of the proviso as manifested in its application to the religious concept of tzimtzum (“divine contraction”), from which Habermas attempts to extract a secular (...) worldview and moral intuitions that contradict the beliefs of religious citizens, thus undermining the reassessment of religion in the public sphere. (shrink)

In this paper I intend to identify the kind of Amoralism Nietzsche is arguing for in his writings of the middle period. In the first part of the paper, I focus on the presuppositions as well as on the motivation underlying this version of the amoralist position. Nietzsche diagnoses a normative conflict between intellectual integrity and the metaphysical presuppositions of our moral vocabulary and practices. This diagnosis leads him to the conclusion that we should reform a substantive part of our (...) moral intuitions. However, this first critique of morality, one that we could label an internal critique, is not all that Nietzsche has to say about normativity, even if we consider only the works of the middle period. According to my interpretation, Nietzsche is committed to a position that could be described as normative Minimalism. By developing this position, Nietzsche was clearly influenced by Montaigne´s reception of both Epicureanism and Pyrrhonism. The kind of human life Nietzsche associated with this position is identified by him with the life of the free spirits, conceived as both a genuine heir and an emulator of the ascetic types made possible by the Christian culture, paradigmatically exemplified by Pascal and the French Jansenists. In the second part of this paper, I contrast this kind of normative Minimalism with Nietzsche´s defence of Perfectionism in his later works. I conclude my paper by calling attention to some argumentative advantages of normative Minimalism and to some argumentative difficulties that Perfectionism cannot preclude (from a genuine Nietzschean perspective). (shrink)

The aim of this study is to try to make use of real numbers for representing an infinite analysis of individual notions in an infinity of possible worlds.As an introduction to the subject, the author shows, firstly, the possibility of representing Boole's lattice of universal notions by an associate Boole's lattice of rational numbers.But, in opposition to the universal notions, definable by a finite number of predicates, an individual notion, cannot admits this sort of definition, because each state of an (...) individual subject is characterized by the values taken by an infinite number of predicates, each of whom may appear or disappear in the next state.The notion of “degree of identification of an individual notion” is then introduced and arithmetized by a rational number.As an individual notion can be defined by a convergent succession of degrees of identification, the real characteristic number of such an individual notion can be defined by the corresponding convergent succession of rational numbers, satisfying Cauchy's conditions for the convergence of successions. (shrink)

Many pragmatist and non-representational approaches to cognition, such as the enactivist, have focused on the relations between actions, affectivity, and habits from an intersubjective perspective. For those adopting such approaches, all these aspects are inextricably connected; however, many questions remain open regarding the dynamics by which they unfold and shape each other over time. This paper addresses a specific topic that has not received much attention: the impact on future behavior of not fulfilling possibilities for social interaction even though their (...) fulfillment is desirable within a given context. Inspired by Gibson’s theory of affordances and Dewey’s account of habits, these situations will be characterized as events where an agent does not act upon an inviting affordance for social interaction due to a conflict which he or she experiences between given concerns, needs, and social norms. This conflict leads to a sense of unfulfillment that may eventually bring about a crisis and revision of habits. Through specific examples, this work presents the potential impact of the connection between affordances, habits, and affectivity on everyday situations. It therefore represents an exploration of the common ground between pragmatism and enactivism and an attempt to contribute to a process-based approach to social interaction. (shrink)

In recent years, online “involuntary celibate” or “incel” communities have been linked to various deadly attacks targeting women. Why do these men react to romantic rejection with not just disappointment, but murderous rage? Feminists have claimed this is because incels desire women as objects or, alternatively, because they feel entitled to women’s attention. I argue that both of these explanatory models are insufficient. They fail to account for incels’ distinctive ambivalence toward women—for their oscillation between obsessive desire and violent hatred. (...) I propose instead that what incels want is a Beauvoirian “Other.” For Beauvoir, when men conceive of women as Others, they represent them as simultaneously human subjects and embodiments of the natural world. Women function then as sui generis entities through which men can experience themselves as praiseworthy heroes, regardless of the quality of their actions. I go on to give an illustrative analysis of Elliot Rodger’s autobiographical manifesto, “My Twisted World.” I show how this Beauvoirian model sheds light on Rodger’s racist and classist attitudes and gives us a better understanding of his ambivalence toward women. It therefore constitutes a powerful and overlooked theoretical alternative to accounts centered on objectification and entitlement. (shrink)

In this paper, I will examine the notion of an epistemic dilemma, its characterizations in the literature, and the different intuitions prompted by it. I will illustrate that the notion of an epistemic dilemma is expected to capture various phenomena that are not easily unified with one concept: while some aspects of these phenomena are more about the agent in a certain situation, other aspects seem to be more about the situation as such. As a consequence, incompatible intuitions emerge concerning (...) the transparency of epistemic dilemmas as well as regarding the role that doxastic suspension plays in resolving cases of epistemic dilemma. I suggest to distinguish between the mental state of agents who find themselves in an epistemic dilemma and the normative situation that gives rise to a dilemma. I will refer to the agent’s mental state as epistemic conflict and will reserve the term epistemic dilemma for evidential situations in which epistemic principles either recommend incompatible doxastic responses or render all options impermissible. The concept of epistemic conflict not only captures the mental state of agents who find themselves in a genuine epistemic dilemma but also applies to agents who face difficult epistemic choices that they cannot resolve without substantial cognitive (and often pragmatic) effort, for example, via doxastic suspension. (shrink)

One of the key insights of Simone de Beauvoir’s The Second Sex is the idea that gender-based subordination is not just something done to women, but also something women do to themselves. This raises a question about ethical responsibility: if women are complicit, or actively implicated in their own oppression, are they at fault? Recent Beauvoir scholarship remains divided on this point. Here, I argue that Beauvoir did, in fact, ethically criticize many women for their complicity, as a sign of (...) what she called “bad faith”. I challenge recent accounts by Nancy Bauer and Manon Garcia, who both read Beauvoir as exonerating complicit women. According to this reading, women emerge as human “freedoms” within a social world where a “destiny” of inferiority is already prepared for them. Their self-subordination is then an inevitable product of acting in a patriarchal world. I argue, however, that this interpretation generates a crucial tension, leading Bauer and Garcia to call on women to stop being complicit, while also claiming they cannot avoid complicity. I propose instead a different interpretation, on which feminine complicity is often fueled by criticizable ethical attitudes that are far from inevitable. By revisiting Beauvoir’s notion of “bad faith”, I show that this account is compatible with recognizing the limitations imposed on women’s agency and I show that this feminist ethical criticism is itself an important part of a collective project of social transformation. (shrink)

Divided into two parts this book examines the train of social theory from the 19th century, through to the `organization of modernity', in relation to ideas of social planning, and as contributors to the `rationalistic revolution' of the `golden age' of capitalism in the 1950s and 60s. Part two examines key concepts in the social sciences. It begins with some of the broadest concepts used by social scientists: choice, decision, action and institution and moves on to examine the `collectivist alternative': (...) the concepts of society, culture and polity, which are often dismissed as untenable by postmodernists today. This is a major contribution to contemporary social theory and provides a host of essential insights into the task of social science today. (shrink)

This chapter begins with a historical overview of aesthetics and the philosophy of art before turning to a discussion of how the philosophy of art bears upon human culture. It then considers the methods used in attacking problems in aesthetics and the philosophy of art by highlighting the distinctions between pure and applied philosophy, between internal and external perspectives on aesthetic and artistic phenomena, and between first-order and second-order methods. It also examines how aesthetics and the philosophy of art are (...) affected as the arts evolve and as empirical studies of aesthetic and artistic phenomena become well established in the social and behavioural sciences as well as the humanities. (shrink)

This article considers two alternative responses to the question of the motivation behind the suspensive argumentation developed by the Pyrrhonic version of the ancient scepticism and also shows their respective difficulties: a) the therapeutic motivation, that takes the suspension of assent for the condition to reach not only a state of mental tranquillity concerning matters of opinion but also a moderate attitude towards passions; b) the epistemic motivation, which states that the suspension corresponds to the unique possibility to preserve philosophical (...) life in the absence of rational criteria to decide among competing philosophical theories. The latter kind of motivation, which consists in creating propitious conditions for the search for the truth, has nothing to do with the methodic motivation characterizing the modern reception of ancient scepticism. Although this motivation was not present in the Pyrrhonic scepticism, it could not be unknown to the academic sceptics because of their Socratic origins. (shrink)

The first part of my paper offers a brief characterization of what I call the non-hegemonic tradition of interpretation of Nietzsche's metaphilosophical program. In the second part, I suggest some small adjustments in the main argument of this tradition of interpretation. In general terms, the non-hegemonic tradition can be characterised by the claim that Nietzsche is a legitimate heir of the metaphilosophical programme first formulated by Friedrich Albert Lange in his ˜History of Materialism and Critique of its Significance for the (...) Present". None of the main interpreters of Nietzsche that I affiliate with this tradition of interpretation has formulated this claim quite explicitly, but I do not think that this characterization is inappropriate and I submit they could all accept it in the terms put forward in the present article. The main thesis states that Lange provides Nietzsche not so much with substantive theses as with the formal aspects of a philosophical programme whose content is drawn from other sources. This is the case, for example, in the attempt (in his early works) to mobilise Schopenhauer's metaphysics without committing himself to his epistemic claims. The attempt to execute this programme is surrounded by tensions that result not so much from Lange's sceptical theses as from what ultimately motivates them: the imperative of intellectual consciousness. This conflict remains unresolved as long as Nietzsche remains committed to the thesis of practical idealism according to which it is up to philosophy to satisfy certain metaphysical needs that are anthropologically unavoidable. The commitment to this anthropological thesis is what effectively places the young Nietzsche in the company of Kant, Schopenhauer and Lange. As soon as Nietzsche has abandoned this youthful commitment, he is prepared to revise his metaphilosophical convictions. (shrink)

This paper discusses two theses about Plato that Nietzsche defends in his lectures on the Athenian philosopher offered by him at the University of Basel during the 1870s. Nietzsche’s first claim concerns Plato’s philosophy: relying on Aristotle, Nietzsche holds that Plato was initially brought to a metaphysically motivated version of scepticism as a result of his affiliation to the Cratilian interpretation of Heraclitus. Although the Socratic method of defining and testing concepts as well as its metaphysical complement, the theory of (...) Forms, has allowed Plato to overcome this kind of metaphysically motivated scepticism, Nietzsche argues that such an overcoming is only provisional if one needs to accept the authenticity of Parmenides, then the arguments displayed in this later dialogue lead to a sceptical conclusion regarding the theory of Forms. The second claim advanced by Nietzsche in his lectures concerns Plato’s philosophical character, which is identified with the figures of the legislator and the political reformer. According to Nietzsche, all of Plato’s philosophical commitments must ultimately be interpreted in the light of his political project, for here there is no place for scepticism anymore. (shrink)

Dentro de la historiografía centroamericana, el erotismo ha sido un tema que, en contraposición con otros como la reinterpretación del discurso histórico, no cuenta con una cantidad considerable de estudios comparativos que permitan comprender su desarrollo y sus diferentes acercamientos. Con este indicio, el artículo, en aras de enriquecer las discusiones académicas, se centra en dicha temática en cuentos centroamericanos escritos por mujeres, aspecto que en las últimas décadas ha venido tomando un lugar trascendental dentro de los estudios literarios. Específicamente, (...) el análisis parte de textos publicados en el presente siglo y que no han sido estudiados a profundidad por la crítica literaria: “La primera vez” (2002) de la costarricense Linda Berrón, “Diosas decadentes” (2001) de la guatemalteca Jessica Masaya Portocarrero y “Bicho raro” (2012) de la nicaragüense María del Carmen Pérez Cuadra. (shrink)

David Chalmers has distinguished the “hard” and the “easy” problem of consciousness, arguing that progress on the “easy problem”—on pinpointing the physical/neural correlates of consciousness—will not necessarily involve progress on the hard problem—on explaining why consciousness, in the first place, emerges from physical processing. Chalmers, however, was hopeful that refined theorizing would eventually yield philosophical progress. In particular, he argued that panpsychism might be a candidate account to solve the hard problem. Here, I provide a concise stock-take on both the (...) empirical-neuroscientific and philosophical-conceptual progress on consciousness. It turns out that, whereas empirical progress is indisputable, philosophical progress is much less pronounced. While Chalmers was right, I argue, in distinguishing distinctive types of problems of consciousness, his prediction of progress on the hard problem was overly optimistic. Empirical progress and philosophical progress are essentially uncoupled; a more skeptical perspective on progress in philosophy in general is appropriate. (shrink)

Obras escogidas/M. Sánchez-Mazas. - v.1.

At the end of 2017, Kristen Roupenian’s short story, Cat Person, went viral. Published at the height of the #MeToo movement, it depicted a ‘toxic date’ and a disturbing sexual encounter between Margot, a college student, and Robert, an older man she meets at work. The story was widely viewed as a relatable denunciation of women’s powerlessness and routine victimization. In this paper, I push against this common reading. I propose an alternative feminist interpretation through the lens of Simone de (...) Beauvoir’s notion of narcissism: a form of alienation that consists in making oneself both the subject and the ultimate project of one’s life. Framing Margot as a narcissist casts her as engaging, not in subtly coerced, undesired sex, but rather in sex that is desired in a tragically alienated way. I argue that Beauvoir’s notion of narcissism is an important tool for feminists today – well beyond the interpretation of Cat Person. It presses us to see systematic subordination not just as something done to women, but also as something women do to themselves. This in turn highlights the neglected role of self-transformation as a key aspect of feminist political resistance. (shrink)

La ciudadanía y lo político. Ciudadanía y crisis de la democracia liberal en un mundo en transformación es un texto provocador, que desafía directamente a las esferas de poder económico, político y social en el marco de la corrupción. Deja al descubierto las entrañas cancerígenas de una política enferma de poder, donde priman los intereses particulares o políticos sobre los intereses del pueblo. El libro es una lanza que atraviesa las profundidades que erosionan nuestra sociedad, realizando así un análisis riguroso (...) desde distintas aristas, que tienen un elemento común: la corrupción política. A lo largo de las páginas se ofrece un enorme panorama sobre el papel de la ciudadanía dentro de la sociedad, que reclama a gritos una revolución desalienante frente a la cleptoestructura. Es así como, el papel de la ciudadanía es el centro de la reflexión analítica que nos presenta Joan Lara Amat y León. (shrink)

A funny, sharp and smart picture book to help mommy and daddy through difficult moments.

S(zp,zp) performs an innovative analysis of one of modern logic's most celebrated cornerstones: the proof of Gödel's first incompleteness theorem. The book applies the semiotic theories of French post- structuralists such as Julia Kristeva, Jacques Derrida and Gilles Deleuze to shed new light on a fundamental question: how do mathematical signs produce meaning and make sense? S(zp,zp) analyses the text of the proof of Gödel's result, and shows that mathematical language, like other forms of language, enjoys the full complexity of (...) language as a process, with its embodied genesis, constitutive paradoxical forces and unbounded shifts of meaning. These effects do not infringe on the logico-mathematical validity of Gödel's proof. Rather, they belong to a mathematical unconscious that enables the successful function of mathematical texts for a variety of different readers. S(zp,zp) breaks new ground by synthesising mathematical logic and post-structural semiotics into a new form of philosophical fabric, and offers an original way of bridging the gap between the "two cultures". (shrink)

A detailed discussion of Corbanezi's book, entitled "Perspectivismo e Relativismo na Filosofia de Nietzsc he," published in 2021 by the Collection Sendas & Veredas [Ensaios] in a partnership between the Unifesp Publisher and GEN (Grup de Estudos Nietzsche). The book aims to answer a very specific question: to what extent does Nietzsche's perspectivism incur in relativism? To answer this main question, Corbanezi mobilizes some of the main concepts of Nietzsche's theoretical philosophy, competently displaying their internal articulations (world conception, will to (...) power, forces, perspective, interpretation, relation, impulses, values). In making this choice, he goes against a certain current preference for exploring more peripheral themes of the German philosopher's work. The main and extended argument of the book consists in showing, against the hegemonic reading in the secondary literature, that the question does not bear a univocal negative answer, and this means: if on the one hand, Nietzsche's perspectivism refuses and combats relativism, on the other hand, he actually admits it and even radicalizes it. How is it possible to defend such a conclusion? To some extent, we can say that Corbanezi arrives at this seemingly counterintuitive result by mobilising the resources of Nietzschean philosophy itself, that is, by perspectivising the question. The present discussion reconstructs the author's main arguments in defence of his nuanced position and assesses to what extent such arguments are convincing and supported by defensible methodological choices. (shrink)

En este artículo se analiza un conjunto de obras sobre ríos y represas que pertenece a la serie titulada Represa /Represión (2012-) de la artista colombiana Carolina Caycedo. La pregunta de la que se ocupa esta investigación es ¿cómo las estrategias estéticas de estas obras identifican los problemas socio-ecológicos generados por las represas y contribuyen a articular imaginarios políticos de sostenibilidad? El argumento principal es que las obras de Caycedo sobre el río Yuma o Magdalena contribuyen con la construcción de (...) una memoria histórica ambiental, a partir de saberes populares, campesinos y cosmovisiones indígenas. Con este fin, este texto caracteriza el problema de las represas a partir de los conceptos de ‘extractivismo’, de Macarena Gómez-Barris, y ‘desterritorialización’, de Rob Nixon, para luego realizar un recorrido por las obras de la artista, de cuyo análisis se va construyendo una caracterización de la memoria histórica ambiental de un segmento del río Yuma. El marco conceptual del trabajo incluye las nociones de ‘seres-tierra’, de Marisol de la Cadena y ‘territorio’, de Arturo Escobar, así como ‘memoria de los ríos’, de Kristina Lyons. La metodología se basa en el análisis conceptual y técnico de las piezas de Caycedo en el marco interdisciplinar de las humanidades ambientales. El análisis concluye que las obras de Caycedo generan espacios de memoria histórica ambiental desde perspectivas trasnacionales y, en estos espacios de encuentro que constituyen las obras, se relacionan y rearticulan los extremos de falsos antagonismos como naturaleza/cultura, humano/no humano y ciencia/arte. (shrink)

The aim of the present article is to display and debate the main interpretive and philosophical claims defended by Simon Robertson in his Nietzsche and Contemporary Ethics. Robertson presents innovative and stimulating arguments that might interest primarily readers willing to better understand the Nietzschean moral theory and researchers interested in broader issues of contemporary moral theory, particularly in the analytic tradition. The author covers the main debates in the area, taking sides in disputes going on in normative theory, metaethics, moral (...) psychology and Nietzschean studies. Robertson mobilizes a set of interpretive and (purely) philosophical arguments, which deliver to the reader a final picture of Nietzsche’s perfectionist ideal. It is a theoretically consistent ideal that can be endorsed as a relevant alternative in the contemporary landscape of ethical theories. This alternative involves a powerful critique of the normative authority of morality, a sentimentalist moral psychology, a conception of the good life that combines the goods of excellence and flourishing, a modest conception of normativity that brings together internalist and externalist elements, and, finally, an irrealist metaethics that differs both from realism (which presupposes ontologically robust normative properties)and from reformist views (such as fictionalism and non-cognitivism). The article reconstructs Robertson's main arguments in favour of this set of claims, seeking to assess (1) to what extent they are convincing, both in their philosophical and interpretive ambitions and (2) how capable his methodological choices are to address critical challenges. (shrink)

O gás sarin no metrô de Tóquio, as 'balas perdidas' no Rio de Janeiro e os ataques terroristas às torres gêmeas em Nova York ou ao transporte coletivo em Madri e Londres revelam que nossa sociedade interdependente é muito vulnerável.