La prise de conscience de l’héritage de précompréhensions communes avec lesquelles le lecteur d’aujourd’hui tente d’accéder au texte, cet éclaircissement de notre situation interprétative, ouvre dans le travail que nous commentons ici la pos­sibilité de signaler aussi les apories et les vides qui demeurent non résolus, qui se manifestent soit dans les accords soit dans les querelles qui dominent la tradition interprétative du dialogue et qui mettent l’accent, dans tous les cas, sur leur insuf...

En enero de 1974 Zubiri dio un breve curso en la Sociedad de Estudios y Publicaciones de Madrid sobre el tema Tres dimensiones del ser humano: individual, social e histórica. Meses después publicó la última de esas lecciones bajo el título de La dimensión histórica del ser humano. El presente volumen recoge el texto de las tres conferencias, más la versión escrita de la última de ellas. La tesis que Zubiri desarrolla en estas lecciones es que el ser humano es (...) a la vez y necesariamente individual, social e histórico, y que estas dimensiones vienen exigidas por su propia realidad específica, que es pluralizante, continuante y prospectiva. (shrink)

Afrontamos un tema tan particular como el propuesto desde una perspectiva historicista con la voluntad de insertar aquello que podríamos simplemente observar dentro de los textos en una corriente que iría más allá de la mera sincronía o el apunte estético. Pensamos, por lo tanto, que un acercamiento diacrónico a la obra puede poner de relieve un sentido más luminoso y completo. Sería, en este sentido, una corriente evidentemente más ancha y difusa que desembocaría en la posibilidad de crear una (...) obra cuyas características no afloran arbitrariamente, sino que constituyen el producto provisional de un proceso aún activo. Partimos de un hecho evidente: las ciudades han sufrido a lo largo de los últimos doscientos años un proceso de cambio sin precedentes. Sobre esa base, situaremos a Gil de Biedma, voz surgida en una ciudad –conviene recordarlo– cuya vocación europea es para bien y para mal única en España, en una cima virtual sobre cuyas faldas y en diferentes cotas iremos situando distintos textos, ideas diversas. Digo textos y no autores a sabiendas y refiriéndome siempre al estrecho territorio que respecta a la ciudad. (shrink)

Este trabalho tem por objetivo examinar possíveis contribuições de Lyotard e Jameson para pensar um dos obstáculos ao ensino de filosofia que, por falta de melhor denominação chamaremos "regime de atenção dos adolescentes contemporâneos".

En un diálogo continuo con la tradición filosófica, Zubiri va página a página describiendo el acto de la intelección humana y desmontando el cúmulo de hipótesis y teorías que subyacen al llamado «problema del conocimiento». Zubiri consigue descubrir, mediante el recurso a un procedimiento puramente descriptivo, en qué consiste el acto humano por excelencia, la intelección. La intelección humana, dice Zubiri, no es una síntesis trascendental, sino algo más simple a la vez que más radical, la mera actualización de lo (...) real en la inteligencia sentiente. (shrink)

The Statesman is a difficult and puzzling Platonic dialogue. In A Stranger's Knowledge Marquez argues that Plato abandons here the classic idea, prominent in the Republic, that the philosopher, qua philosopher, is qualified to rule. Instead, the dialogue presents the statesman as different from the philosopher, the possessor of a specialist expertise that cannot be reduced to philosophy. The expertise is of how to make a city resilient against internal and external conflict in light of the imperfect sociality of human (...) beings and the poverty of their reason. This expertise, however, cannot be produced on demand: one cannot train statesmen like one might train carpenters. Worse, it cannot be made acceptable to the citizens, or operate in ways that are not deeply destructive to the city's stability. Even as the political community requires his knowledge for its preservation, the genuine statesman must remain a stranger to the city. Marquez shows how this impasse is the key to understanding the ambiguous reevaluation of the rule of law that is the most striking feature of the political philosophy of the Statesman. The law appears here as a mere approximation of the expertise of the inevitably absent statesman, dim images and static snapshots of the clear and dynamic expertise required to steer the ship of state across the storms of the political world. Yet such laws, even when they are not created by genuine statesmen, can often provide the city with a limited form of cognitive capital that enables it to preserve itself in the long run, so long as citizens, and especially leaders, retain a “philosophical” attitude towards them. It is only when rulers know that they do not know better than the laws what is just or good (and yet want to know what is just and good) that the city can be preserved. The dialogue is thus, in a sense, the vindication of the philosopher-king in the absence of genuine political knowledge. (shrink)

It is shown that axiomatic extensions of intuitionistic propositional calculus defining univocally new connectives, including those proposed by Gabbay, are strongly complete with respect to valuations in Heyting algebras with additional operations. In all cases, the double negation of such a connective is equivalent to a formula of intuitionistic calculus. Thus, under the excluded third law it collapses to a classical formula, showing that this condition in Gabbay's definition is redundant. Moreover, such connectives can not be interpreted in all Heyting (...) algebras, unless they are already equivalent to a formula of intuitionistic calculus. These facts relativize to connectives over intermediate logics. In particular, the intermediate logic with values in the chain of length n may be "completed" conservatively by adding a single unary connective, so that the expanded system does not allow further axiomatic extensions by new connectives. (shrink)

El movimiento educativo Filosofía para niños y niñas pretende que los estudiantes desde la más tierna infancia sean capaces de pensar por sí mismo de manera efectiva y afectiva. Para ello activamos tres dimensiones del pensamiento: pensamiento crítico, pensamiento creativo, y pensamiento cuidadoso. Palabras clave: filosofía, pensar, autonomía, critico, creativo, cuidadoso.

L'oeuvre de ce Catalan s'inscrit à la rencontre de Saint-Augustin, Saint Anselme, Saint Bernard... Sebond parvient à définir une sorte de "socratisme chrétien". Dans son "Liber creaturarum" il apparaît à la fois comme théologien, philosophe humaniste et apologiste de la foi.

Environmental sensitivity and Christianism Contemporary environmental sensitivity has characterized for decades the emerging culture in the developed world. It is not yet mainstream in influencing behavior at a global level, as the growing environmental impact of consumerism testifies particularly to it. Present day environmental sensitivity seems somehow at odds with Christianism, charged for decades alongside Judaism with major responsibility in the environmental crisis. This paper explains and discusses on seven interlinked aspects of the environmental value amply recognized across environmentalism. In (...) examining them, Christian environmentalism learns particularly some demands of the Christian vocation that may remain neglected and demand a moral conversion both of Christians and of no non-Christians and non-believers. In accepting this demand, the Christian discerns the life-giving presence of Christ in many traits of the environmental sensitivity and culture. This encounter offers grounds for a reciprocal understanding and enrichment of Christians and non-believers or non-Christians, towards the attainment of a wider and deeper respect of environmental and human shared values. (shrink)

Insurance is pervasive in many social settings. As a cooperative device based on risk pooling, it serves to attenuate the adverse consequences of various risks by offering policyholders coverage against the losses implied by adverse events in exchange for the payment of premiums. In the insurance industry, the concept of actuarial fairness serves to establish what could be adequate, fair premiums. Accordingly, premiums paid by policyholders should match as closely as possible their risk exposure. Such premiums are the product of (...) the probabilities of losses and the expected losses. This article presents a discussion of the fairness of actuarial fairness through three steps: defining the concept based on its formulation within the insurance industry; determining in which sense it may be about fairness; and raising some objections to the actual fairness of actuarial fairness. The necessity of a normative evaluation of actuarial fairness is justified by the influence of the concept on the current reforms of public insurance systems and the fact that it highlights the question of the repartition of the gains and burdens of social cooperation. (shrink)

It is shown that axiomatic extensions of intuitionistic propositional calculus defining univocally new connectives, including those proposed by Gabbay, are strongly complete with respect to valuations in Heyting algebras with additional operations. In all cases, the double negation of such a connective is equivalent to a formula of intuitionistic calculus. Thus, under the excluded third law it collapses to a classical formula, showing that this condition in Gabbay's definition is redundant. Moreover, such connectives can not be interpreted in all Heyting (...) algebras, unless they are already equivalent to a formula of intuitionistic calculus. These facts relativize to connectives over intermediate logics. In particular, the intermediate logic with values in the chain of length n may be "completed" conservatively by adding a single unary connective, so that the expanded system does not allow further axiomatic extensions by new connectives. (shrink)

On sait que sur la question des pensées imperceptibles, Nicole, bientôt suivi par le bénédictin François Lamy, heurte l’opinion d’Arnauld. L’opposition d’Arnauld à Nicole touchant la question de la grâce est bien connue. C’est plutôt de l’originalité philosophique de Nicole qu’il s’agira dans ce travail. En tirant Nicole de « l’ombre d’Arnauld et de Pascal » et en lui faisant crédit d’une consistance spéculative propre, on retrouvera la finesse de sa psychologie, mais on découvrira également l’esquisse d’une subtile anthropologie.

Cogito, ergo sum. Ce n’est pas tiré de la plume de Descartes que cet énoncé apparaît pour la première fois dans les œuvres du philosophe. C’est en effet Caterus qui, dans la première série d’Objectiones aux Meditationes l’écrit, telle que la postérité scolaire va le considérer, comme un objet textuel autonome et digne par soi-même d’intérêt. Le fait est anecdotique, mais il est révélateur. D’abord parce que ce n’est pas Descartes qui a constitué...

F.W.J. Schelling (1775-1854), le plus precoce de philosophes puis l'un des plus ages, a pati, de son vivant comme apres sa mort, de la proximite de Fichte et surtout de Hegel qui l'a supplante dans le jugement de la posterite. Mais il est en passe de combler son retard grace en particulier a l'impulsion donnee depuis un demi-siecle aux recherches sur l'idealisme allemand. Le premier volume de cet ouvrage se propose de presenter le devenir de Schelling sous le signe du (...) systeme vivant. La derniere philosophie de Schelling est analysee dans le second tome. Elle est presque tout entiere posthume, a l'exception de la Preface a Cousin (1834) et de quelques autres textes brefs. La dualite philosophique, enseignee a Berlin, est l'ultime avatar de ce qui etait de facon latente une philosophie en deux. L'auteur s'attache ici a expliquer en detail les motifs et les problemes de cette dichotomie tardive, mais fondee. (shrink)

An extensions by new axioms and rules of an algebraizable logic in the sense of Blok and Pigozzi is not necessarily algebraizable if it involves new connective symbols, or it may be algebraizable in an essentially different way than the original logic. However, extension whose axioms and rules define implicitly the new connectives are algebraizable, via the same equivalence formulas and defining equations of the original logic, by enriched algebras of its equivalente quasivariety semantics. For certain strongly algebraizable logics, all (...) connectives defined implicitly by axiomatic extensions of the logic are explicitly definable. (shrink)

In this article we defend the inferential view of scientific models and idealisation. Models are seen as “inferential prostheses” (instruments for surrogative reasoning) construed by means of an idealisation-concretisation process, which we essentially understand as a kind of counterfactual deformation procedure (also analysed in inferential terms). The value of scientific representation is understood in terms not only of the success of the inferential outcomes arrived at with its help, but also of the heuristic power of representation and their capacity to (...) correct and improve our models. This provides us with an argument against Sugden’s account of credible models: the likelihood or realisticness (their “credibility”) is not always a good measure of their acceptability. As opposed to “credibility” we propose the notion of “enlightening”, which is the capacity of giving us understanding in the sense of an inferential ability. (shrink)

An extensions by new axioms and rules of an algebraizable logic in the sense of Blok and Pigozzi is not necessarily algebraizable if it involves new connective symbols, or it may be algebraizable in an essentially different way than the original logic. However, extension whose axioms and rules define implicitly the new connectives are algebraizable, via the same equivalence formulas and defining equations of the original logic, by enriched algebras of its equivalente quasivariety semantics. For certain strongly algebraizable logics, all (...) connectives defined implicitly by axiomatic extensions of the logic are explicitly definable. (shrink)

This paper tackles an open problem posed by Åqvist. It is the problem of whether his dyadic deontic systemsEandFare complete with respect to their intended Hanssonian preference-based semantics. It is known that there are two different ways of interpreting what it means for a world to be best or top-ranked among alternatives. This can be understood as saying that it is optimal among them, or maximal among them. First, it is established that, under either the maximality rule or the optimality (...) rule,Eis sound and complete with respect to the class of all preference models, the class of those in which the betterness relation is reflexive, and the class of those in which it is total. Next, an analogous result is shown to hold forF. That is, it is established that, under either rule,Fis sound and complete with respect to the class of preference models in which the betterness relation is limited, the class of those in which it is limited and reflexive, and the class of those in which it is limited and total. (shrink)

Cet article expose les grandes forces économiques qui sous-tendent et organisent le processus de déréglementation caractérisant aujourd’hui les économies développées. Il montre comment, au sein de ce processus, la réglementation change de forme et de nature plus qu’elle ne disparaît réellement. À un contrôle direct par l’autorité publique se substitue progressivement un contrôle indirect par une concurrence encadrée. Les enjeux éthiques de la déréglementation sont abordés à la lumière de cette analyse économique.

Cuerpo físico y cuerpo vivido no deben interpretarse como dos realidades separadas, sino que representan dos aspectos distintos de la misma experiencia corporal descrita en términos fenomenológicos. La experiencia de la corporalidad puede seguir dos direcciones: a) la primera es una dirección ascendente, que implica el desarrollo de las posibilidades de movimiento, acción y expresión del cuerpo en toda su plenitud; b) el otro camino o dirección, en contraste con el anterior, toma una senda descendente, y se halla estrechamente relacionado (...) con la experiencia del dolor, de la limitación, de la resistencia corporal que es experimentada como oposición a la propia voluntad: es el cuerpo vulnerable. Aquí reaparece un nuevo dualismo: el cuerpo poético de la expresión frente al cuerpo vulnerable de la enfermedad y el dolor. Mi contribución trata de cuestionar la idea de que el cuerpo poético de la expresión artística y el cuerpo vulnerable de la vejez, de la discapacidad o de la enfermedad, pertenezcan a esferas completamente separadas. Con este propósito, se intenta poner de relieve los múltiples puntos de intersección entre ambas perspectivas, al tiempo que se sostiene que tales intersecciones pueden llegar a ser interesantes puntos de partida de la investigación interdisciplinar. (shrink)

Objetivo general: Analizar la evolución del estudio de las necesidades humanas desde los autores clásicos hasta los teóricos actuales. Metodología: Revisión bibliográfica de las necesidades humanas desde distintas perspectivas de las ciencias sociales. Resultados: En las grandes corrientes científicas que teorizan sobre las necesidades humanas, se observan distintas maneras de conceptualizarlas, aunque en su mayoría contemplan las necesidades como constructo social, que puede interpretarse vinculado al momento socio-histórico.

Because of the impact of Islam in the development of Arab culture, the first Arabic thinkers were theologians. Their main concern was not to prove God's existence or his creation of the world (both these facts being obvious in their view), but to solve questions related to human destiny. They argued about such questions as whether the Muslim who had committed a major sin had thereby lost his faith and deserted the community of believers, and about the exact status of (...) human freedom. This second question was particularly perplexing since, if a person is the author of his own acts and therefore responsible for them, God's power would be curtailed, but on the other hand, if the person is not responsible, his freedom of action is suppressed and God would be unjust in punishing him for his bad deeds. (I make no distinction here between the terms “God” and “Allah,” since for Muslim authors the God of Islam is also the God of Judaism and Christianity.). (shrink)

Replying to Samuel Knafo and Benno Teschke, this article shows how Political Marxism offers powerful conceptual tools to understand modes of production that structure historical processes as fundamentally constituted by exploitative social and political relations. I explain how structure, or rules of reproduction, should be understood as alienated social relations, which are inherent to all class societies. Understanding structure this way leaves ample space for – and makes inevitable – the consideration of agency.

This article describes and discusses the ideas of Patrick Heelan about the nature of visual perception, which he argues as not being intrinsically Euclidian, but rather as being described both in Euclidian and not-Euclidian geometries. Another objective is to place Heelan’s ideas in the context of the attempts to grasp the nature of science from the hermeneutical standpoint, in agreement with the so called analytical philosophy of science, noticing that his philosophical perspective is determined by phenomenology, in particular that inspired (...) by Heidegger. Heelan’s phenomenology and philosophy of science are innovative and original deserving to be described and analysed. It is proposed that the investigation of Heelan’s project opens up new perspectives in both phenomenology and philosophy of science. (shrink)

Through the analysis of the thought of Mach and Duhem, who have felt the need to re-evaluate the relationship between metaphysics and physics, we study in what measure the authors had a position relating to an eventual weakening of the traditional epistemic criteria, which were until their time used for the evaluation of scientific theories, and those criteria should respect the distinction between fact and value. We investigate the way each argues for a division between science and metaphysics, as well (...) as the reasons for this. For both authors, adopting mechanicism as the basis for modern science is in the origin of the emergence of the materialist metaphysics, which should now be abandoned. Every metaphysics built from physical results would be a disrespect to the distinction between fact and value. Duhem and Mach argue for a new role for the common sense, which should not be taken as the source of error anymore. (shrink)