One of the prominent debates of post-Tridentine scholasticism addressed probability, often expressed by the term “moral” (or adverbially, “morally”), originally motivated by the epistemology of decision-making and the debates on predestination and “middle knowledge”. Puente (or Pedro) Hurtado de Mendoza (1578–1641), an Iberian Jesuit and the author of one of the earliest Jesuit philosophy courses, entered this debate in the early-seventeenth century. This paper presents his 1610s and 1620s analyses of different forms or degrees of evidence, certainty, (...) and necessity or impossibility, addressing the commonly-used trichotomy of the “metaphysical”, “physical”, and “moral”, in which “moral” is the weakest form of a modality, together with the paradigmatic examples and interesting applications of the framework. (shrink)

We conducted three studies aimed at showing that one-to-one translations between emotion terms might be comparing independent or barely overlapping categories of emotional experience. In Study 1 we found that the speakers' most accessible features of two supposedly equivalent emotions terms (shame and vergüenza) were very different. In Study 2, American and Spanish speakers' typicality ratings of 25 out of 29 constitutive features of “shame” or “vergüenza” were significantly different. In Study 3, these important differences in the content and internal (...) structure of “shame” and “vergüenza” were also reflected in the affective meaning of their corresponding terms. We conclude that “shame” and “vergüenza” do not share the same cluster of central features, and cannot be treated as identical categories of emotional experience. This finding raises serious questions about the one-to-one translation practices not only of most cross-cultural studies on “shame”, but also of other emotion concepts. We suggest an alternative method of translation based on Diachronic Prototype Semantics (Geeraerts, 1997). (shrink)

Much literature surrounding medical technology and adherence posits that technology is a mechanism for social control. This assumes that the medical establishment can take away patients' agency. Although power relationships and social control can play a key role, medical technology can also serve as an agentive tool to be utilized. We (1) offer the alternative framework of Actor Network Theory to view medical technology, (2) discuss the literature on medication adherence and technology, (3) delve into the ramifications of looking at (...) adherence as a network and (4) use Digital Pills as a case study of dispersed agency. (shrink)

In the mid-1940s, Argentina was partially isolated and ruled by a military regime. The political confrontation between the military and the scientific community as well as international pressures played a major role in the failure of the first attempts to cope with nuclear development. Only after the relationship between the military and local scientists was readjusted and control of atomic energy was placed in the hands of the Navy, and Argentina's international relations restored, did nuclear development begin to take off. (...) This paper examines the traumatic process of creating the political and institutional conditions for the reception of nuclear technology in a peripheral context. The key to shaping future policies was the decision made by Argentina's Atomic Energy Commission in April 1957 to construct its first research nuclear reactor instead of buying it as other countries such as Spain and Brazil were doing at the time. (shrink)

As in other countries, the public in Argentina became aware of the existence of something called “the theory of relativity” only after November 1919. Although the news of Arthur Eddington's eclipse expedition, which provided the first confirmation of Einstein's theory, was poorly reported in the newspapers, by the end of 1920 Einstein had become a household name for the educated middle class of Buenos Aires, the capital city of the country. This was in great measure the result of the activity (...) of a few enthusiastic lecturers. Significantly, none of them belonged to the prestigious Institute of Physics of the University of La Plata, which during the decade of the 1910s was considered the most important center of physical research in Latin America. Between July and August 1920 the Spanish physicist Blas Cabrera – perhaps the greatest popularizer of Einstein's theory in Spain – visited Argentina and talked about relativity. In September Georges Duclout, a French engineer who had graduated from the Zurich Polytechnic and by then was professor of applied mechanics at the School of Exact, Physical and Natural Sciences of the University of Buenos Aires, also gave a series of conferences on the subject. That same month José Ubach, a Jesuit astronomer trained at the Ebro Observatory in Spain, and established in Buenos Aires, lectured on relativity at the Colegio del Salvador. (shrink)

Puente Hurtado de Mendoza (1578–1641), Iberian Jesuit and author of one of the earliest comprehensive Baroque philosophy courses, entered the debate on the modality “moral” or “morally” in the sense of a qualifier of evidence, certainty, being, and necessity or impossibility in the first half of the seventeenth century. This paper presents his analysis of the different forms (or levels) of evidence and necessity or impossibility in 1630s, where “moral” represents the weakest degree of these properties. First, it (...) covers the notion of moral evidence in the sense of a wise decision that is in accordance with the consensus of either the majority of mankind or of the learned community, as introduced in Disputationes de Deo. Second, it covers the notions of moral necessity and impossibility, introduced in De Deo homine in terms of a strong inclination, and developed in Hurtado’s later theological texts. Third, Hurtado introduced the notion “morally” in his De actibus humanis in frequentist terms. (shrink)

In 1632 Rodrigo de Arriaga, an important Baroque scholastic thinker, published a textbook in philosophy, of which the last revised and extended edition was published in 1669. Arriaga develops in it a peculiar theory of beings of reason, drawing on Pedro Hurtado de Mendoza, according to which beings of reason are that which is expressed by false judgments. It is a theory quite different from the classical theories held by Francisco Suárez, the Thomists and the majority of (...) Scotists on the one hand, and reductive theories held by Richard Lynch and a growing number of later Baroque authors on the other. In this paper I analyse Arriaga’s theory and deal with the topics of nature, existence, causes, and division of beings of reason. (shrink)

The article analyses the explication of the infinity in the philosophical courses taught at Kyiv-Mohyla Academy at the 17th and 18th centuries. It examines 12 philosophical courses – since 1645 (the course by Inokentii Gizel) until 1751 (the course by Georgii Konyskyi). It shows how the infinity was defined and in which kinds it was divided in different courses. In general, all the professors, as well as other scholastic philosophers, agree that categorematic infinity exists only in God, but syncategorematic is (...) present in the created world. Regarding the question whether God, being omnipotent, can create a categorematic infinity in the world, the Mogilyans are divided into several camps: (1) Inokentii Gizel, Stefan Yavorskyi, Inokentii Popovskyi, Sylvestr Pinovskyi, Platon Malynovskyi gave a positive answer to the question; (2) Yosyf Volchanskyi, Ilarion Levytskyi, Amvrosii Dubnevych, Sylvestr Kulabka believed that this kind of infinity is in principle impossible, hence God cannot create it; (3) Teofan Prokopovych and Georgii Konyskyi took a sceptical stand and consider that the human mind as such could not solve this problem. The article analyses which arguments were offered by each camp, and gives suggestions what influenced the position of certain Mohylian professors. Most probably, Mohylian philosophers who supported the possibility of actual infinity in the created world were influenced by nominalistically oriented Jesuit philosophers, like Pedro Hurtando de Mendoza and Rodrigo Arriaga. The other Mohylians backed a more traditional idea, supported by Thomas Aquinas, that only one actual infinity can exist and it is God. (shrink)

In Baroque scholasticism the medieval semantic theory of connotation as a property of terms, originally elaborated by Ockham and others, received an ontological application or re-interpretation in the context of the theory of relations. The main proponent of this ontologized “doctrina de connotatis” seems to have been Suárez. Subsequently, this doctrine was severely criticised by the Jesuits Pedro Hurtado de Mendoza and Rodrigo de Arriaga, but also by the “princeps Scotistarum” Bartholomeo Mastri; whereas another Scotist, John Punch, (...) adopted a theory of relations close to this doctrine. The fates of the original semantic theory of connotation, the ontologized “doctrina de connotatis” and the broader context of the relevant discussions (especially the new res–modus ontology established around 1600) document the complexity of the history of scholastic ideas, irreducible to any simple paradigm (like that of the realism–nominalism strife). (shrink)

In this paper, I examine a neglected debate between Francisco Suárez and Pedro Hurtado de Mendoza about the unity of composite substances. There was a consensus among the Jesuits on the fact that the per se unity of composite substances requires something in addition to matter and form. Like most Jesuits, Suárez and Hurtado further agree on the fact that this additional ingredient is not a full-blown thing, but a “mode of union.” However, while Suárez claims (...) that the union is achieved through a single mode, Hurtado maintains that it is necessary to postulate two distinct modes of union, one modifying form and another modifying matter. I argue that this disagreement actually reflects an important ontological debate about the nature of the items that serve as the cement of things and that it eventually leads later Jesuits like Rodrigo de Arriaga to conceive of union as a polyadic or “straddling” mode. (shrink)

The paper deals with the theory of universals of Sebastian Izquierdo (1601–1681), a Spanish Jesuit author working in Rome, as he formulated and defended it in Disputation 17 of his major philosophical work The Lighthouse of Sciences (Pharus scientiarum), published in Lyon in 1659. Izquierdo’s discussion centers around three questions: What is universality? Is there some intellect-independent universality? What is the nature of the intellect-dependent universality? Izquierdo’s approach may be seen as a search for the third way between the (moderate) (...) realism of the Thomists and the Scotists and the (conceptualist) nominalism of some Jesuits such as Pedro Hurtado de Mendoza (1578–1641). (shrink)

The article analyses the explication of the infinity in the philosophical courses taught at Kyiv- Mohyla Academy at the 17th and 18th centuries. It examines 12 philosophical courses – since 1645 until 1751. In general, all the professors, as well as other scholastic philosophers, agree that categorematic infinity exists only in God, but syncategorematic is present in the created world. Regarding the question of whether God, being omnipotent, can create a categorematic infinity in the world, the Mogilyans are divided into (...) several camps: Inokentii Gizel, Stefan Yavorskyi, Inokentii Popovskyi, Sylvestr Pinovskyi, Platon Malynovskyi gave a positive answer to the question; Yosyf Volchanskyi, Ilarion Levyt-skyi, Amvrosii Dubnevych, Sylvestr Kulabka believed that this kind of infinity is in principle im-possible, hence God cannot create it; Theophan Prokopovych and Georgii Konyskyi took a skeptical stand and considered that the human mind as such could not solve this problem. The article analyses which arguments were offered by each camp, and gives essential suggestion: most probably, Mohylian philosophers who supported the possibility of actual infinity in the created world were influenced by nominalistically oriented Jesuit philosophers, like Pedro Hurtado de Mendoza and Rodrigo Arriaga. The other Mohylians backed a more traditional idea, supported by Thomas Aquinas, that only one actual infinity can exist and it is God. (shrink)

Since the late thirteenth century, the counterfactual Filioque debate, i.e., the question whether the Son and the Holy Spirit were distinct persons in the Trinity if the Holy Spirit only proceeded from the Father and not also from the Son, was an interesting context for developing the methodology of extreme thought experiments and the logic of conditionals with impossible antecedents and paradoxes of implication. In the mid-1620s, Puente Hurtado de Mendoza introduced a strongly critical approach towards the scientific (...) merits of positing certain types of impossible scenarios while joining this traditional debate in his Tractatus de Trinitate. He argued that the counterfactual Filioque problem is a needless detour and either shifts to unreliable discussions of properties of fictional entities or is outright trivial for logical reasons. The present article offers a modern edition of the ninth disputation of Hurtado’s Tractatus de Trinitate and analyses logical and methodological aspects of Hurtado’s position in the counterfactual Filioque debate. (shrink)

This study aims to present a comparative analysis of philosophical theories of universals espoused by the foremost representatives of the three main schools of early modern scholastic thought. The book introduces the doctrines of Francisco Suárez, S.J. (1548-1617), the Thomist John of St. Thomas, O.P. (1589-1644), and the Scotists Bartolomeo Mastri da Meldola, O.F.M. Conv. (1602-1673) and Bonaventura Belluto, O.F.M. Conv. (1600-1676). The author examines in detail their mutual doctrinal delineation as well as the conceptualist tenet of the Jesuit (...) class='Hi'>Pedro Hurtado de Mendoza (1578-1641), whose thought constitutes an important systematic point of comparison especially with Suárez's doctrine. The book offers the first comparative elaboration of the issue of universals, in both its metaphysical and its epistemological aspects, in the era of second scholasticism. (shrink)

The interactive correspondence of art, science, and preservation supports the composition of a four-volume anonymous herbarium originally belonging first to the Venetian library of Ambassador Hurtado de Mendoza, and later endowed to the Royal Library of the Monastery-Palace of El Escorial. This planted knowledge consist­ed of artistic and scientific practices to preserve not only the plants dried and glued to recycled paper, but the association of those plants, with names, stories, and contexts in ways that attest to the (...) development of natural history and philosophy in sixteenth-century Italy and Spain. This article describes and analyzes the composition of the Hurtado herbarium, its provenance, and its place in the context of early modern European naturalism and botany. Finally, it considers problems of reading this collection, and possible solutions to better understand the herbarium in El Escorial as another piece of this network of dissemination of ethnobotanical knowledge in early modern Europe. (shrink)

Hemos ingeniado numerosos juegos para solazarnos; jugamos en las relaciones sociales desempeñando papeles con sus pertinentes máscaras; y el mundo semeja un gran juego que avanza subyugado por reglas, en el que, armados de nuestros saberes, jugamos para mantenernos vivos y vivir de la mejor manera. Mas aquí no se acaba el juego: resulta que el mundo, que es uno entre los posibles, debe de haberse impuesto, sin duda, a otras combinaciones de cartas en una recóndita partida de póquer de (...) un jugar inasible y difuso que rehúye nuestras concepciones. Porque, si bien de los juegos que hemos construido sabemos el qué, el para qué y el cómo, no podemos decir lo mismo del juego del mundo, inscrito a su vez en una maraña que juega sin límite y en la que nos vislumbramos. Por ello hemos de aclarar en qué consiste este juego último, para intentar descubrir a qué juega todo y a qué juega el ser humano. A ello ha venido consagrándose la Metafísica con estrategias varias: la Metafísica es también un juego, un juego de nociones, y a él se aplica este ensayo pretendiendo jugar con el mayor tino aun sin obtener ganancia. Así pues, este no es un libro de filosofía, contra lo que proclama el título; esto es un entretejido de partidas de un juego desesperado donde el jugador se juega el mundo, la vida, el pensamiento, el hombre y hasta a sí mismo. Con el molde del juego probaremos a concebir la realidad entera y a digerir la temática filosófica en sus tópicos más relevantes. Porque en este escrito la palabra juego funcionará como un significante flotante (en la nomenclatura estructuralista), como un valor simbólico cero, susceptible de aplicarse a cualquier fenómeno, y útil para conexionar nuestras inquietudes en los escenarios más diversos. Con dicha táctica, este libro recorrerá los problemas fundamentales de la filosofía para ofrecer al lector una visión aventurera al mismo tiempo que coherente. Empezando por un juego de solitario, el del Yo pensante, nos abriremos al pensamiento y al mundo, como juego en que participamos los hombres; veremos cómo en él se constituye el sentido o ser de las cosas, y cómo ese juego nos catapulta a un Gran Juego columbrado, al Juego de Ser (por llamarlo de algún modo), a un jugar sin sujeto y sin reglas al que no cabe aplicarle nuestras nociones. En tal juego intervenimos los hombres y efectuamos nuestras apuestas con los otros y con nosotros mismos y ante la muerte. Este libro se dirige a los jugadores genuinos, a los amantes del juego al margen de su resultado, dispuestos a los triunfos y a las derrotas, y a la derrota definitiva, sabedores de que todo es un juego después de todo. Emprenderemos, pues, un juego en sentido estricto y en sentido laxo, habida cuenta de que el ser y la nada, la verdad y el conocimiento, el mundo y las cosas, el hombre y el Yo pensante, la sociedad y la historia, el bien y el mal, Dios y el absurdo, la transcendencia y la muerte… son piezas, cartas o fichas con que nos hemos topado en un juego que nos abarca y al que nos sentimos arrojados. En cuanto juego, este libro, verdadero curso de filosofía para jugadores, aspira solo a que sus jugadas cuadren. (shrink)

The contemplation of the heavenly vault suggests to any generalizing intelligence the idea of the world suspended within this concavity. During rude barbaric times such as the High Middle Ages – the records of which are precious in this respect – it was thought that this vault rested on the surface of the Earth like a glass bell. And when experience gained firstly by terrestrial travels and afterwards by circumnavigation showed that this was a delusory phenomenon and, at the same (...) time, that the Earth was an autonomous sphere floating within space, the [heavenly] vault became in turn a hollow and translucent sphere containing the concentric world, like the white of an egg surrounding the yolk. Cosmological experience then revealed that the stars were situated at different heights in the supposed vault, which compelled imagining new concentric spheres. Finally, it was discovered that there are neither such spheres nor such a vault; that the amplification and multiplicity of the latter were illusions – as was the concave aspect of the sky – and that the space enclosing the universe is an abyss. (shrink)

This article discusses some of the claims of the earlier and later versions of the Contemporary Theory of Metaphor (CTM) and addresses some of the criticism that has been leveled against it. It is argued that much of this criticism arises from common misconceptions as to the real claims made by the theory. However, CTM is still in need of further exploration and empirical support. In this connection, we identify some areas where research is still needed and supply our own (...) developments. We argue for a more complex classification of metaphor types, which takes into account various complementary taxonomic perspectives, including the nature of source and target and the genericity and complexity of the metaphoric operation. We also explore metaphor in relation to cognitive prominence and conceptual interaction issues. Finally, we deal with the problem of constraints on metaphor and make a proposal for three complementary kinds of constraint. (shrink)

ABSTRACTThis article discusses the complexity in ironic echoic mention from the perspective of Cognitive Linguistics. It builds on the scenario-based approach to irony where ironic meaning is treat...

Este artigo tenta compreender o estatuto da morte dentro da concepção de vida que se pode depreender das teorizações freudianas. Para isso recorremos a uma leitura comparativa entre dois momentos fundamentais da obra de Freud: o empreendimento metapsicológico (com destaque ao artigo sobre as pulsões, de 1915) e a publicação, em 1920, do Além do princípio de prazer. Verificamos que, em linhas gerais, as características mais essenciais com que a vida é descrita mantêm-se as mesmas em ambos esses momentos; o (...) que mudou foi o estatuto conferido à morte nessa concepção, que de limite lógico e externo passou a ser origem e finalidade da vida. Notamos, outrossim, que a incorporação da morte no seio da vida não se deu no vazio, mas que Freud só a perfez ao se debruçar sobre hipóteses que marcavam presença em seu pensamento já antes de 1920, num processo de contínua reelaboração teórica. (shrink)

Pero queda, a través de este devenir, la luz mosaica, las Tablas de la Ley, las sentencias del Talmud, las profecías de la Biblia. Este es el Tesoro del pueblo Judaico, el único que se ha conservado a través de los siglos; el que todavía suena en los momentos de la mayor angustia para la Humanidad y que vése conmovido por el impetuoso torrente de la vida contemporánea que exige nueva vitalidad en todos los aspectos de la existencia humana. DR. (...) ADALBERTO GARCÍA DE MENDOZA. (shrink)

En este libro se estudia la disciplina filosófica que trata de los pensamientos. Se divide en diferentes etapas empezando con la Lógica de la Edad Antigua con Aristóteles, el fundador de la Lógica, Platón, Euclides y otros mas. La Edad Media con Porfirio y Santo Thomas de Aquino, La Edad Moderna con René Descartes y su nueva ciencia de la Geometria Analítica y la Edad Contemporanea con Auguste Comte, fundador de la doctrina del positivismo.

El hombre crea su moral tomando en cuenta las aportaciones más íntimas de su espíritu. Así como la historia de la humanidad presenta una serie gradual y emocional de conquistas espirituales, así también la moral se ha logrado a través de la historia, pero siempre sobre el fundamento de la esencia humana, pues no cabe duda de que la jerarquía de los valores depende de cada ser humano. Ella orienta toda su conducta y señala sus grandes metas. El espíritu religioso (...) coloca, en primer término, a los valores de la religión, el moralista a los éticos, el pragmático a los útiles; el estético a las bellas artes, dando preferencia cada una a su valor favorito. (shrink)

OS DIREITOS HUMANOS EM ROBERTO MANGABEIRA UNGER.

RESUMO No Livro I, parte IV, do "Tratado da natureza humana", Hume desenvolve aquilo que vamos chamar de lógica da ficção. Não se trata de um simples erro da imaginação enquanto fantasia, mas de uma propensão a criar ideias, entidades e objetos a partir das percepções presentes na mente. O que resulta daí é um sentido rico e novo de ficção que permite a Hume desenvolver uma história natural da filosofia, descrevendo a gênese inevitável de conceitos metafísicos. Partindo de uma (...) inspiração kantiana, iremos abordar esse tema ressaltando as semelhanças e diferenças entre as ficções naturais e a ilusão transcendental. ABSTRACT In Book I, part IV, of the "Treatise of Human Nature", Hume develops what we will call logic of fiction. It is not the case of a mere error of imagination as fancy, but a tendency to feign ideas, entities and objects from the perceptions in the mind. The result is a rich and new sense of fiction that allows Hume to establish a natural history of Philosophy, describing the unavoidable genesis of metaphysical concepts. From a Kantian point of view, we will approach this subject by highlighting the similarities as well as the differences between the natural fictions and the transcendental illusion. (shrink)

Resenha do livro de: ALVES NETO, Rodrigo Ribeiro. Alienações do mundo: uma interpretaçáo da obra de Hannah Arendt . Rio de Janeiro/Sáo Paulo: Editora PUC-Rio/Edições Loyola, 2009, 216 p.

O artigo descreve sinteticamente as mudanças observadas nas funções e composição do Conse­lho de Estado durante a Monarquia Constitucional, procurando indagar a relevância política de uma instituição concebida desde o início para aconselhar o monarca. Não obstante a parcimó­nia das fontes coevas, e até alguns exemplos contraditórios, parece inquestionável que em vários momentos críticos as decisões políticas do monarca foram influenciadas pela opinião do­minante no Conselho de Estado. A finalizar, o artigo apresenta uma biografia colectiva dos 73 indivíduos que foram (...) nomeados conselheiros de Estado efectivos entre 1833 e 1910 – e que po­demos definir como o núcleo central da elite governante –, focando algumas características sociodemográficas (naturalidade, idade, educação, profissão, títulos nobiliárquicos) e tipos de experiência política. (shrink)

O presente artigo tem por objetivo principal a exposição da teoria ontológica platônica sobre a definição de Ser e Não-Ser que se encontram no clássico diálogo “O Sofista”. Nesta obra, Platão usa uma série de raciocínios bem trabalhados e detalhados para se chegar à proposta popularmente conhecida como alteridade. Até chegar a esta conclusão, o filósofo caminha em direção aos sofistas e observa o que eles faziam a fim de expor sua verdadeira natureza, falha e demagógica, além da superação e (...) refutação da ontologia parmenídica para findar a sua independência filosófica. (shrink)

El presente trabajo aborda de forma introductoria la exploración y explotación minera en la región de Cuyo y el norte neuquino durante las primeras décadas del siglo XIX. Para esto se analizarán las campañas militares de José Félix Aldao y Pedro Pascual Segura hacia “tierra adentro” y sus vínculos tanto con el contexto político y económico de Mendoza como con la situación de las relaciones interétnicas en la frontera sur de dicha provincia. La hipótesis de la que parte (...) el trabajo es que la crisis económica vivida en Mendoza —la cual estuvo acrecentada por los conflictos político y el deterioro de las relaciones diplomáticas con los principales líderes indígenas— llevó a que se impulsen ambas campañas militares con el fin tanto de eliminar a las parcialidades que no eran aliadas como de explorar y adquirir nuevos recursos económicos, entre ellos nuevos yacimientos mineros situados en territorios indígenas. Metodológicamente, se parte principalmente del análisis de fuentes documentales éditas, de las cuales se obtuvieron los datos con los cuales se llevó adelante el presente estudio. (shrink)

No artigo A Negação Fregeana do Número 2 (2008), Greimann argumenta que a negação fregeana do número 2, presente no final do sexto parágrafo de Grundgesetze (1893, 1903), não envolve nenhum absurdo ainda que, segundo ele, seja uma negação do número 2 como um termo singular. Meu ponto aqui é mostrar que, na passagem em questão, Frege não necessariamente nega o número 2 como um termo singular, mas apenas exemplifica a possibilidade de se negar o emprego do número 2 como (...) uma classificação de outro objeto numa sentença falsa. (shrink)

The development of a kind of authority concentrated in one person is surely one of the main social processes in the first two centuries CE Christianity and also one of those which left the most perennial and influent legacies in the Christian Church of posterior centuries. In this sense, Ignatius of Antioch is not only an historical witness of the dynamics around such a process in Proconsular Asia of his time. He is also, and most of all, an historical agent (...) who, using his rhetorical abilities and imprisonment conditions, works for the reorganization of the Christian communities around the one he defended to be the representation in the holy supper of God the Father himself. (shrink)

The development of a kind of authority concentrated in one person is surely one of the main social processes in the first two centuries CE Christianity and also one of those which left the most perennial and influent legacies in the Christian Church of posterior centuries. In this sense, Ignatius of Antioch is not only an historical witness of the dynamics around such a process in Proconsular Asia of his time. He is also, and most of all, an historical agent (...) who, using his rhetorical abilities and imprisonment conditions, works for the reorganization of the Christian communities around the one he defended to be the representation in the holy supper of God the Father himself. (shrink)

This book presents Latin American Perspectives on women philosophers, comprising selected articles from the First International Conference of Women in Modern Philosophy that took place in Rio de Janeiro City, Brazil, Latin America, in June of 2019. The conference brought together over twenty national, transnational, and international philosophers from seven countries, whose work combines historical and analytical insight to recover the philosophical legacy of women philosophers. Historical and analytical work on women’s philosophical thought constitute efforts to re-conceptualize what counts as (...) philosophical knowledge and re-appraise the epistemic relevance of written material that women thinkers produced for most of history. This collection and the conference that gave origin to it are testimony to the enduring power of multinational and multicultural philosophical collaboration. (shrink)

Três poemas de Schelling-Bonaventura. Tradução de “Tier und Pflanze”, “Lied” e “Los der Erde”.