CONTENIDO: La fenomenología de Husserl como monadología - El concepto husserliano de mónada - La antigua y difícil propuesta de amor - Para una fenomenología de la violencia - La fenomenología de Husserl: ¿ecología o monadología? - Descripción fenomenológica del dolor de la experiencia intropática del dolor - Memoria y olvido en relación con la identidad personal - De fenomenología, violencia y víctimas - En torno a la esperanza - Libertad como problema: comentario de las Moscas de Jean Paul Sastre (...) - Eco filosófico de muertes literarias en torno a la obra de Jorge Luis Borges. (shrink)

En primera instancia a modo de preámbulo el autor hace una semblanza de la vida de Julia Iribarne en la cual rememora algunos encuentros con la autora en sus visitas académicas a Colombia. Luego se plantea algunos temas con respecto al fluir de la conciencia en la experiencia, y la constitución de la identidad personal. Este tema tiene de trasfondo el problema de la experiencia humana del tiempo y de la constitución fenomenológica de la conciencia interna del tiempo. (...) La hipótesis que desarrolla siguiendo a la autora tiene que ver con la posibilidad de mostrar como el fluir originario del presente viviente, es condición necesaria pero no suficiente para el desarrollo de la persona y de su identidad.First of all, as a foreword, the author makes a portrait of Julia Iribarne’s life, in which he remembers the time when she visited Colombia for academical reasons. Then he considers some topics in regard of the flowing of consciousness into experience concerning the forming of an individual’s personal identity. This topic has, as a background, the problem of the human experience of time and the phenomenological constitution of the internal consciousness of time. The hypothesis that it develops, following her, has to do with the possibility of showing how the original flowing of the living present is a required condition, but not enough, for the development of a person and his or her own identity. (shrink)

Después de la evocación de un encuentro con J. Iribarne, el ensayo intenta, primero, hacer una ‘lectura del sentido de la lectura’ que Iribarne hace de la fenomenología husserliana —la fenomenología como sistema. En un segundo momento se estudiará la teoría de la intersubjetividad en la obra de J. Iribarne y la ética como una ciencia fundada en esa teoría. El alcance último de lo dicho en estas páginas es mostrar la coherencia entre el empeño filosófico de (...) J. Iribarne y las metas vitales y vocacionales de la filosofía husserliana, por tanto, mostrar que el esfuerzo de ver la fenomenología como una filosofía de una vida trascendental arraigada en la existencia humana es una preocupación propia de la fenomenología trascendental, y su exposición es parte del valioso legado de Julia Iribarne a la filosofía iberoamericana.Through a remembrance of a meeting with J. Iribarne, this paper aims to make a “reading of Iribarne’s vision” of Husserl’s phenomenology —phenomenology as a system—, following with a study of the theory of inter-subjectivity in Iribarne’s work, and the place of ethics as a science founded in this theory. The final purpose is to demonstrate the consistency that lies within Iribarne’s philosophical efforts and Husserl’s philosophical goals throughout his life and career, in order to assert that the practice of phenomenology as a philosophy of life and a transcendental life rooted in human existence itself is a concern of transcendental phenomenology —for this exposure forms part of Julia Iribarne’s valuable legacy to Latin American philosophy. (shrink)

Este estudio de la idea de Dios en la fenomenología de Husserl, intenta, a modo de propedéutica, ordenar, según cuatro enfoques, textos husserlianos en que se hace referencia a Dios. En primer lugar, se trata de Dios considerado como un objeto de cuya constitución hay que dar razón. En segundo lugar, se reúnen las referencias a Dios "usado" para destacar la universalidad de los rasgos de las operaciones constitutivas. A continuación se estudian textos referidos a la experiencia religiosa, el lugar (...) que da Husserl a la experiencia mística, a la creencia y la plegaria. Para terminar, se considera la idea de Dios en relación con las preguntas y hechos "últimos", las notas de la divinidad y el método que autoriza al filósofo a referirse a ella. (shrink)

This study approaches arete as excellence( W. Jaeger). lt understands Husserlian thought as a monadology in which a dynamic dwells: that of the telos that leads to the fulfillment ofends submitted to " the absolute ought". The development of this investigation is carried out within the framework of the moral person's genesis and its intersubjective connections. The question of life's meaning and its relation to ethics are manifested in their teleological orientation. Existential considerations, the analyses of "position takings" and the (...) meaning of the ethical reductionare the starting-points of this investigation on Husserl's theory of theperson. The divine entelechy ends up being the moral person's telos. (shrink)

This essay has as a keystone the words in which Husserl identifies life with the flux of lived experiences. It attempts a phenomenological approach to primary consciousness. Starting from the reduction to the sphere of “my ownness”, it then makes reference to the issue of the “living present” ; afterwards, it goes to the notion of reason in Husserl in its relationship with life and the lived experiences of the feeling of being alive, such as “connatus” as originary intuition, and (...) the concept, stemming from Ortega y Gasset, of “living reason”. As a last issue, a description is made of those features of life expounded by Husserl that can be interpreted in reference to “the green of the golden tree”.Este estudio tiene como clave de bóveda la frase en que Husserl identifica la vida con el fluir de las vivencias. Intenta una aproximación fenomenológica a la conciencia primaria. Parte de la reducción al ámbito de ”lo mío propio”. A continuación se hace referencia al tema del “presente viviente” ; luego se pasa a la concepción de la razón en Husserl en relación con la vida y las vivencias del sen-timiento de vivir, tales como “conatus” como intuición originaria, y al concepto orteguiano de razón vital. Como última cuestión, se estudian los rasgos de la vida expuestos por Husserl que puedan ser interpretados con referencia a “el verde del árbol dorado”. (shrink)

We study the complexity of infinite chains and antichains in computable partial orderings. We show that there is a computable partial ordering which has an infinite chain but none that is ${\Sigma _{1}^{1}}$ or ${\Pi _{1}^{1}}$ , and also obtain the analogous result for antichains. On the other hand, we show that every computable partial ordering which has an infinite chain must have an infinite chain that is the difference of two ${\Pi _{1}^{1}}$ sets. Our main result is that there (...) is a computably axiomatizable theory K of partial orderings such that K has a computable model with arbitrarily long finite chains but no computable model with an infinite chain. We also prove the corresponding result for antichains. Finally, we prove that if a computable partial ordering ${\mathcal{A}}$ has the feature that for every ${\mathcal{B} \cong \mathcal{A}}$ , there is an infinite chain or antichain that is ${\Delta _{2}^{0}}$ relative to ${\mathcal{B}}$ , then we have uniform dichotomy: either for all copies ${\mathcal{B}}$ of ${\mathcal{A}}$ , there is an infinite chain that is ${\Delta _{2}^{0}}$ relative to ${\mathcal{B}}$ , or for all copies ${\mathcal{B}}$ of ${\mathcal{A}}$ , there is an infinite antichain that is ${\Delta _{2}^{0}}$ relative to ${\mathcal{B}}$. (shrink)

We exploit properties of certain directed graphs, obtained from the families of sets with special effective enumeration properties, to generalize several results in computable model theory to higher levels of the hyperarithmetical hierarchy. Families of sets with such enumeration features were previously built by Selivanov, Goncharov, and Wehner. For a computable successor ordinal α, we transform a countable directed graph into a structure such that has a isomorphic copy if and only if has a computable isomorphic copy.A computable structure is (...) categorical if for all computable isomorphic copies of , there is an isomorphism from onto , which is . We prove that for every computable successor ordinal α, there is a computable, categorical structure, which is not relatively categorical. This generalizes the result of Goncharov that there is a computable, computably categorical structure, which is not relatively computably categorical.An additional relation R on the domain of a computable structure is intrinsically on if in all computable isomorphic copies of , the image of R is . We prove that for every computable successor ordinal α, there is an intrinsically relation on a computable structure, which not relatively intrinsically . This generalizes the result of Manasse that there is an intrinsically computably enumerable relation on a computable structure, which is not relatively intrinsically computably enumerable.The dimension of a structure is the number of computable isomorphic copies, up to isomorphisms. We prove that for every computable successor ordinal α and every n≥1, there is a computable structure with dimension n. This generalizes the result of Goncharov that there is a structure of computable dimension n for every n≥1.Finally, we prove that for every computable successor ordinal α, there is a countable structure with isomorphic copies in just the Turing degrees of sets X such that relative to X is not . In particular, for every finite n, there is a structure with isomorphic copies in exactly the non- Turing degrees. This generalizes the result obtained by Wehner, and independently by Slaman, that there is a structure with isomorphic copies in exactly the nonzero Turing degrees. (shrink)

Let ???? be a computable structure and let R be a new relation on its domain. We establish a necessary and sufficient condition for the existence of a copy ℬ of ???? in which the image of R (¬R, resp.) is simple (immune, resp.) relative to ℬ. We also establish, under certain effectiveness conditions on ???? and R, a necessary and sufficient condition for the existence of a computable copy ℬ of ???? in which the image of R (¬R, resp.) (...) is simple (immune, resp.). (shrink)

We study the complexity of the isomorphism relation on classes of computable structures. We use the notion of FF-reducibility introduced in [9] to show completeness of the isomorphism relation on many familiar classes in the context of all ${\mathrm{\Sigma }}_{1}^{1}$ equivalence relations on hyperarithmetical subsets of ω.

We show that for every computable limit ordinal α, there is a computable structure A that is $\Delta _\alpha ^0 $ categorical, but not relatively $\Delta _\alpha ^0 $ categorical (equivalently. it does not have a formally $\Sigma _\alpha ^0 $ Scott family). We also show that for every computable limit ordinal a, there is a computable structure A with an additional relation R that is intrinsically $\Sigma _\alpha ^0 $ on A. but not relatively intrinsically $\Sigma _\alpha ^0 $ (...) on A (equivalently, it is not definable by a computable $\Sigma _\alpha $ formula with finitely many parameters). Earlier results in [7], [10], and [8] establish the same facts for computable successor ordinals α. (shrink)

We improve on and generalize a 1960 result of Maltsev. For a field F, we denote by $H(F)$ the Heisenberg group with entries in F. Maltsev showed that there is a copy of F defined in $H(F)$, using existential formulas with an arbitrary non-commuting pair of elements as parameters. We show that F is interpreted in $H(F)$ using computable $\Sigma _1$ formulas with no parameters. We give two proofs. The first is an existence proof, relying on a result of Harrison-Trainor, (...) Melnikov, R. Miller, and Montalbán. This proof allows the possibility that the elements of F are represented by tuples in $H(F)$ of no fixed arity. The second proof is direct, giving explicit finitary existential formulas that define the interpretation, with elements of F represented by triples in $H(F)$. Looking at what was used to arrive at this parameter-free interpretation of F in $H(F)$, we give general conditions sufficient to eliminate parameters from interpretations. (shrink)

Three distinctive traits may be emphasized in Husserl’s phenomenology of intersubjectivity. First, the unity pervading a multiplicity of subjects is considered as the outcome of a process of unification, that is, the result of the constitutive processes of a plmality of subjects. According to Husserl, all supra-individual unities must be explained as grounded on the single subjectivities. This point is stressed in both books, particularly by K. Schuhmarm (pp. 4849, 62). Secondly, it must be borne in mind that the unification (...) is conceived of as the unfolding of the “horizon of others” belonging to each single subjectivity. This explication can be accomplished in a diversity of strata involving different levels of intersubjectivity, such as empathy, social action, higher order personalities and the final end of the universe of monads. Iribame has underlined and attempted to make clear the unfolding of inte. (shrink)

El artículo reconoce los aportes que la Dra. Julia V. Iribarne realizó en torno a la ética en perspectiva fenomenológica, especialmente en su obra De la ética a la metafísica. Con base en estas contribuciones se responden tres preguntas: ¿cómo la generatividad y la temporalidad se convierten en estructuras de la eticidad? ¿Cómo hay, fenomenológicamente, una metafísica en cuanto se conoce la mismidad y la alteridad trascendentalmente? ¿Es Dios para la ética un fictum o un factum? A modo (...) de colofón se alude a la centralidad de la mente y el esclarecimiento de los estados mentales como avance en el fundamento y despliegue de la ética.This article identify the contributions that Dra. Julia V. Iribarne made around ethics in phenomenological perspective and especially her work Ethics in the way of metaphysics. According to her contributions we could answer these three questions: How generativity and temporality becomes structures of the ethics? How is possible, phenomenologically, a metaphysics if we know self-hood and otherness transcendentally? Is God a fictum or factum for the ethics? As a final reference, we will talk about the centrality of mind and we will try to clarify the rationale and mental states like a development of the ethics. (shrink)

En los últimos años asistimos a un rebrote de las culturas públicas en torno al trauma sexual que no está necesariamente centrado en diagnósticos médicos ni en víctimas inocentes (Cvetkovich, 2018) sino, más bien, en las huellas del trauma en la experiencia cotidiana y las diversas maneras en que se lidia con ellas. En este trabajo nos enfocaremos en la novela gráfica de lx dibujantx no binarix transfeminista Femimutancia –seudónimo de Julia Inés Mamone o Jules– Banzai (2021). Nos interesa (...) abordar esta obra con referencias autobiográficas para hallar allí una respuesta afectiva y creativa al trauma depositaria de una agencia que no reniega del dolor y de la vergüenza, sino que se funda en ellos, afectos que le han dado históricamente vitalidad a las culturas queer (Cvetkovich, 2018). Daremos cuenta de la inherente fragilidad de esta agencia construida sobre ruinas. Asimismo, buscamos exponer las prácticas que rodean la producción y la recepción de esta historieta queer en sus esfuerzos por hacer público y generar una audiencia colectiva para el trauma disolviendo de esta manera la frontera entre la vida íntima, la respuesta afectiva privatizada (Cvetkovich, 2018) y la vida política, haciendo aflorar afectos visceralmente políticos. (shrink)

Este Homenaje a Julia Iribarne nos ha dado la ocasión de recordar la doble dedicación de nuestra ilustre colega a la filosofía y a las letras. Mi función, en este Homenaje, será ocuparme de su breve pero valiosa labor literaria, dar cuenta de su significación y lugar dentro de su obra total. Me propongo hacer una presentación amplia de sus cinco obras de creación, y luego una aproximación fenomenológica a dos de ellas, elegidas en particular para este trabajo: (...) el libro de cuentos Sueño de sombras, y la novela Por las calles de Dios en plena siesta. Señalo en esas obras su constitución literaria y dejo indicada la posibilidad y el comienzo de una hermenéutica en continuidad con preocupaciones filosóficas de Julia Iribarne como la intersubjetividad, la identidad personal, la relación poesía/filosofía, la presencia de lo sagrado.This Homage to Julia Iribarne has given us the opportunity to remember the twofold dedication of our distinguished colleague to philosophy and literature. Mi role in this Homage is to deal with her brief but valuable literary work, and to account for its significance and place within her whole production. My purpose is to offer first a general presentation of her five creative books, and then a phenomenological approach to two of them, which have been selected for this article: Sueño de sombras, a book of stories, and Por las calles de Dios en plena siesta, a novel. Regarding these books, their literary composition is shown and I suggest the possibility and beginning of a hermeneutics that would continue Julia Iribarne’s philosophical concerns such as intersubjectivity, personal identity, the relationship between poetry and philosophy, and the presence of the sacred. (shrink)

El artículo comienza con una consideración general en torno a la traducción inspirada en las reflexiones de Hans-Georg Gadamer. Se enfatiza el hecho de que la traducción no es simplemente un reflejo especular del texto original sino una sobreiluminación que oscila entre la participación en la cosa que se discute y la traición al sentido traducido. Una segunda sección está dedicada a la obra de Julia Iribarne como traductora de artículos y libros filosóficos. Se subrayan tanto su carácter (...) de experta en lenguas y cuestiones filosóficas como su condición de pensadora original preocupada por los mismos temas que traduce. Por último, se listan brevemente sus traducciones y se ofrece un comentario más detallado de su última gran realización, la traducción de la Crisis de Edmund Husserl, completada en el añoThe paper begins with a general consideration on translation inspired by Hans-Georg Gadamer’s reflections. The fact is stressed that no translation is simply a mirroring of the original text, but rather a highlighting that fluctuates between participation in the subject under discussion and betrayal of the translated sense. A second section is devoted to Julia Iribarne’s work as translator of philosophical papers and books. Her expertise in languages and philosophical issues, as well as her status as an original thinker engaged in the very topics she translates, are underlined. Finally, her translations are briefly listed, and a rather detailed commentary on her last major achievement, the translation of Edmund Husserl’s Crisis completed in 2008, is provided. (shrink)

El origen de este escrito está en la pregunta fundamental de cómo puede ser feliz alguien que sabe que va a morir. La relación entre felicidad y muerte se presenta como paradójica; sin embargo, como experiencias extremas, hacen sospechar un oscuro parentesco. Esta es, de alguna manera, también la apuesta de Iribarne. La exposición se articula en tres partes: pensar lo imposible: la muerte; propuesta de otra perspectiva de la finitud: como troquelado de la vida; la posible apuesta a (...) la felicidad. Como categoría intermediaria en la relación muerte-felicidad se operó con la categoría de juego.The source of this paper is the fundamental questio how can somebody be happy when he knows that he must die. The relationship between happiness and death appears as a paradox; nevertheless, as extreme experiences, it may be suspected that there is an obscure kinship between both. This is what in a way is also at stake for Iribarne. The exposition is articulated in three parts: thinking the impossible: death; proposal of another perspective on finitude: as an imprint of life; the possibility of happiness as being our best bet. The category of play is employed as an intermediary category in the relationship death-happiness. (shrink)

La relación entre filosofía y literatura ha sido una cuestión central de la reflexión de Julia Iribarne. El análisis de la conjunción de las obras de J. L. Borges y E. Husserl es, entre otras, una de las formas en las cuales ella exploró dicha relación. Esta exploración consiste esencialmente en desarrollar, como una forma de método filosófico, un enfoque conjetural de la cuestión del sentido de la vida. Para presentar su propia posición al respecto investiga cómo debemos (...) conducir nuestro obrar sobre un trasfondo de incertidumbre. El resultado de su análisis antropológico y metafísico se puede enunciar sintéticamente en términos de que el sentido de nuestra vida reside en asumir una responsabilidad por los otros. The relationship between philosophy and literature has been a central issue in Julia Iribarne’s reflection. The analysis of the conjunction between the works of J. L. Borges and E. Husserl is a distinctive way in which she explores the theme. This exploration chiefly consists in developing, as a kind of philosophical method, a conjectural approach to the metaphysical question of the meaning of life. In order to state her position on this problem she investigates how we should conduct our lives against a background of uncertainty. The outcome of her anthropological and metaphysical analysis can be stated briefly in terms that the meaning of our life lies in assuming responsibility for the others. (shrink)

El autor evoca sus encuentros con Julia Iribarne, y las conversaciones y motivaciones intelectuales que de ellos se siguieron. Apunta su impresión de que el pensamiento de Husserl confirió una hondura más humana y entrañable a la reflexión de Julia Iribarne. En su caso, el verde de la vida no sufrió menoscabo por el gris de la teoría.The author recalls his encounters with Julia Iribarne, and the talks and intellectual motivations that followed them. He (...) mentions the impression that Husserl’s thought gave a more human depth to Julia Iribarne´s reflections. The green of life suffered by her no prejudice from a gray theory. (shrink)

En un ensayo de 2002 Julia Iribarne somete a crítica algunas teorías fenomenológicas sobre el sueño, agregando algunas descripciones de los fenómenos. En este ensayo se evaluará de modo crítico la contribución de Iribarne. En el primer apartado se esbozarán brevemente las principales conclusiones de una fenomenología del sueño tal fueron formuladas desde Husserl a Th. Conrad. En el segundo se contrastará con ellas la crítica de J. Iribarne. En el tercero se examinarán la solidez de (...) sus objeciones antes de intentar, en el último apartado, desde la pregunta central sobre la producción de la realidad en un sueño, formular un resultado que lleva un poco más lejos, pero que igualmente solo puede ser provisional.In a 2002 essay, Julia Iribarne subjected to criticism some phenomenological theories on sleep, adding some descriptions of phenomena. This essay critically evaluates the contribution of Iribarne. In the first section, it briefly outlines the main conclusions of a phenomenology of sleep that were made from Husserl to Th. Conrad. The second, it contrasts these theories with Iribarne's criticism. The third part examines the strength of their objections, before attempting to formulate, in the fourth and final section, from the central question about the production of reality in a sleep, a result that takes a little further, but it also can only be provisional. (shrink)

El texto explora uno de los temas principales del trabajo filosófico de Julia Iribarne: la dimensión monadológica de la fenomenología husserliana, cuyo marco primario de referencia conceptual y teórico es la constitución de la intersubjetividad. Desde esta perspectiva, el escrito se centra en la dimensión teleológica de la subjetividad, para mostrar que en el pensamiento fenomenológico de Julia Iribarne existe una convergencia entre centralidad del yo trascendental y la teleología de la razón, que debe desplegarse en (...) la historia, bajo la jurisdicción ética de la responsabilidad individual, como coherente desarrollo del núcleo original del pensamiento occidental.The text investigates one of the main themes of Julia Iribarne’s philosophical work, i.e. the monadological dimension of Husserlian phenomenology, that has in the constitution of intersubjectivity its main conceptual and theoretical container. From there the paper focuses the teleological dimension of subjectivity, with the aim of showing how in Julia Iribarne’s phenomenological thought there is a convergence between the centrality of the transcendental subject and the teleology of the reason, that should show itself in the history, under the ethic sign of the individual responsibility, as coherent development of the original nucleus of the Western thought. (shrink)

La obra de Julia V. Iribarne se basa, entre otros, en tres conceptos centrales, intersubjetividad trascendental, ética trascendental y antropología trascendental. En este texto de homenaje a su persona y a su trayectoria intelectual, dado que nuestra autora se basa fundamentalmente en los inéditos de Husserl, aclararé, en primer lugar la posición del legado póstumo [Nachlass] husserliano en la obra de este. A continuación dedicaré un apartado a exponer el desarrollo de cada uno de esos conceptos a lo (...) largo de su trayectoria, desde la intersubjetividad, pasando por la ética, hasta antropología trascendental.Julia V. Iribarne’s lifework rests, among others, on three central concepts, transcendental intersubjectivity, transcendental ethics and transcendental anthropology. In this text in tribute to her person and intellectual trajectory, and because Julia V. Iribarne’s writings are founded basically on Husserl’s Nachlass, I shall first clarify my conception about the relation of this Nachlass to his work. Next I will dedicate a section to explain the development of each of the concepts throughout her career, from intersubjectivity,, to ethics and to transcendental anthropology. (shrink)

El capítulo IV de De la ética a la metafísica es dedicado por Julia Iribarne al estudio del surgimiento de la cuestión de la identidad personal en el pensamiento de Husserl. El objetivo, trazado al inicio del cap., es la exposición de una suerte de “arqueología del sujeto” la cual tiene lugar entre dos polos: por un lado, lo que Husserl denomina fluyente presente viviente y, por otro, ese mismo yo concreto “visto ahora como persona única e irrepetible”. (...) Un paso importante en este proceso arqueológico tiene que ver con la identidad vista en el estrato de la persona moral. En relación con este estrato, este artículo pretende mostrar que las denominadas “emociones morales”, entendidas como vivencias interpersonales y, por tanto, sociales, desempeñan un papel muy importante en la constitución y en la revelación de la persona única e irrepetible que somos cada uno de nosotros. Para ello nos serviremos del reciente estudio de A. J. Steinbock, Moral Emotions. Reclaiming the Evidence of Heart inserto en su proyecto más amplio de lo que él mismo denomina “fenomenología vertical”.Chapter 4 of Iribarne’s De la ética a la metafísica deals with the question of personal identity in Edmund Husserl’s thought. The objective of this chapter is the exposition of a kind of “subject’s archaeology” which takes place between two poles: on the one hand, that what Husserl calls “fluent living present” and, on the other hand, this same concrete ego, but “now seen as unique and unique person”. An important step in this archaeological process has to do with personal identity considered on the level of the moral person. In this regard, this paper tries to show that the so called “moral emotions”, as interpersonal and therefore social experiences, play an important role in the constitution and revelation of the unique person each of us are. To do that I will refer to the recent book by A.J. Steinbock, Moral Emotions. Reclaiming the Evidence of Heart, which has to be considered in the more general frame of what he calls “vertical phenomenology”. In this way I try to develop Iribarne’s analysis on the mentioned chapter. (shrink)

En la Crítica de la razón práctica, I. Kant dice: “Dos cosas llenan el ánimo de admiración y respeto, siempre nuevos y crecientes cuanto con más frecuencia y aplicación se ocupa de ellas la reflexión: el cielo estrellado sobre mí y la ley moral en mí”. En su último libro, Julia Iribarne utiliza esta frase para describir el fin de su propio camino: la creencia en el sentido del Todo de la vida. Con la misma convicción de que (...) ésa es la única vía que puede rescatar el sentido de la propia vida, este trabajo hace una lectura de su último libro bajo el horizonte esbozado por la pregunta, ¿qué escribe un filósofo al final de su vida?In the Critique of Practical Reason, I. Kant states: “Two things fill the mind with ever new and increasing admiration and awe, the more often and steadily we reflect upon them: the starry heavens above me and the moral law within me.” In her last book, Julia Iribarne uses the same sentence to describe the goal of the course she has followed: the belief in the meaning of the totality of life. With the same conviction that this is the only way in which the meaning of life itself can be disclosed, this paper advances a reading for her latest book within the horizon outlined by the question: what does a philosopher write at the end of her life? (shrink)

This book presents a comprehensive examination of Gottfried Leibniz's views on the nature of agents and their actions. Julia Jorati offers a fresh look at controversial topics including Leibniz's doctrines of teleology, the causation of spontaneous changes within substances, divine concurrence, freedom, and contingency, and also discusses widely neglected issues such as his theories of moral responsibility, control, attributability, and compulsion. Rather than focusing exclusively on human agency, she explores the activities of non-rational substances and the differences between distinctive (...) types of actions, showing how the will, appetitions, and teleology are key to Leibniz's discussions of agency. Her book reveals that Leibniz has a nuanced and compelling philosophy of action which has relevance for present-day discussions of agency. It will be of interest to scholars and students of early modern philosophy as well as to metaphysicians and philosophers of action. (shrink)

Twenty-five years after her death, we are still coming to terms with the controversial figure of Hannah Arendt. Interlacing the life and work of this seminal twentieth-century philosopher, Julia Kristeva provides us with an elegant, sophisticated biography brimming with historical and philosophical insight. Centering on the theme of female genius, _Hannah Arendt_ emphasizes three features of the philosopher's work. First, by exploring Arendt's critique of Saint Augustine and her biographical essay on Rahel Varnhagen, Kristeva accentuates Arendt's commitment to recounting (...) lives and narration. Second, Kristeva reflects on Arendt's perspective on Judaism, anti-Semitism, and the "banality of evil." Finally, the biography assesses Arendt's intellectual journey, placing her enthusiasm for observing both social phenomena and political events in the context of her personal life. Drawing on fragments of Arendt's most intimate correspondence with her longtime lover Martin Heidegger and her husband Heinrich Blucher, excerpts from her mother's "Unser Kind" (a diary tracking Hannah's formative years), and passages from Arendt's philosophical writings, Kristeva presents a luminous story. With a thorough thematic index and bibliographical references, _Hannah Arendt_ is a major breakthrough in the understanding of an essential thinker. (shrink)

Linguist, psychoanalyst, and cultural theorist, Julia Kristeva is one of the most influential and prolific thinkers of our time. Her writings have broken new ground in the study of the self, the mind, and the ways in which we communicate through language. Her work is unique in that it skillfully brings together psychoanalytic theory and clinical practice, literature, linguistics, and philosophy. In her latest book on the powers and limits of psychoanalysis, Kristeva focuses on an intriguing new dilemma. Freud (...) and psychoanalysis taught us that rebellion is what guarantees our independence and our creative abilities. But in our contemporary "entertainment" culture, is rebellion still a viable option? Is it still possible to build and embrace a counterculture? For whom--and against what--and under what forms? Kristeva illustrates the advances and impasses of rebel culture through the experiences of three twentieth-century writers: the existentialist John Paul Sartre, the surrealist Louis Aragon, and the theorist Roland Barthes. For Kristeva the rebellions championed by these figures--especially the political and seemingly dogmatic political commitments of Aragon and Sartre--strike the post-Cold War reader with a mixture of fascination and rejection. These theorists, according to Kristeva, are involved in a revolution against accepted notions of identity--of one's relation to others. Kristeva places their accomplishments in the context of other revolutionary movements in art, literature, and politics. The book also offers an illuminating discussion of Freud's groundbreaking work on rebellion, focusing on the symbolic function of patricide in his _Totem and Taboo_ and discussing his often neglected vision of language, and underscoring its complex connection to the revolutionary drive. (shrink)

This 2001 translation makes one of the most important texts in ancient philosophy available to modern readers. Cicero is increasingly being appreciated as an intelligent and well-educated amateur philosopher, and in this work he presents the major ethical theories of his time in a way designed to get the reader philosophically engaged in the important debates. Raphael Woolf's translation does justice to Cicero's argumentative vigour as well as to the philosophical ideas involved, while Julia Annas's introduction and notes provide (...) a clear and accessible explanation of the philosophical context of the work. This edition will appeal to all readers interested in this central text in ancient philosophy and the history of ethics. (shrink)

The effectiveness of multi-stakeholder initiatives (MSIs) in tackling grand social and environmental challenges depends on productive dialogue among diverse parties. Facilitating such dialogue in turn entails building common ground in form of joint knowledge, beliefs, and suppositions. To explore how such common ground can be built, we study the role of different facilitators and their strategies for bridging the perspectives of competing stakeholder groups in two contrasting MSIs. The German Partnership for Sustainable Textiles was launched in an initially hostile communicative (...) environment, whereas the Fossil Free Sweden Initiative proceeded in a fertile communicative environment. We trace how the facilitators in these initiatives achieved common ground through three bridging strategies—communicative integration, temporal calibration, and process alignment—adapted to the communicative environments of these MSIs. In hostile communicative environments, facilitators achieve common ground by steering diverging stakeholder groups towards ‘reconciling’ their different language registers, knowledge bases, and meaning systems to ‘meet in the middle’ on points of agreement and shared interests. In fertile communicative environments characterised by greater mutual trust, facilitators can steer interactants to ‘strategically appropriate’ to the language, knowledge, and meaning system of a particular stakeholder group to win this group’s support. Our analysis contributes to a better understanding of how productive multi-stakeholder dialogue can be facilitated. (shrink)

ObjectiveGonadotoxicity is considered one of the most distressing side effects of cancer treatment. Although fertility preservation can be a valid solution, it also involves a challenging process. A clear understanding of the features of women who decide to pursue fertility preservation after cancer diagnosis is missing. The purpose of the present study was therefore to analyze the personality profile of female patients referred to oncofertility prior to gonadotoxic treatment.MethodsFifty-two female cancer patients took part in the study. The Temperament and Character (...) Inventory-Revised, the Response Evaluation Measure-71, the Beck Depression Inventory, and the State-Trait Anxiety Inventory-Y Form were administered to examine personality characteristics, defense mechanisms, depression and anxiety symptoms.ResultsCompared with reference data of the Italian population, our sample reported significantly lower scores in Harm Avoidance and trait anxiety, and significantly higher levels of mature defense mechanisms. Most of the patients reported low scores in immature defense mechanisms, depression, and trait anxiety, and medium scores in state anxiety.ConclusionsOur findings suggest that these women display functional personality traits and defensive style, in association with low levels of depression and trait anxiety. These features may enable a proactive attitude to cancer and the ability to make long-term plans. This may favor psychological adjustment to cancer and a projection toward the future. (shrink)