This paper tries to undertake one more time the well-know image of the divided line to take out its political meaning by situating it in its context: a dialogue in which the justice is inquired. But it has at once the intention to intepret the question: what is justice? Not only as a moral or political question, but also as ontological, the question for that that makes posible every delimitation and every discernment. The place where both topics converge is the (...) pólis, the place where the absence of principle, of arkhé, rest alive. (shrink)

The intention of this article is to show that the Tractatus deals with the problem of the relation between reality, possibility, and necessity as traditionally considered in the ontological argument, that is, in relation to the idea of limit, and that in Section 5.5521, we find an especially clarifying formulation of this question; the formulation itself, however, is not at all clear, so that a lengthy commentary of it is justified.

The logos question, one of the most important among the subjects that traverse the Plato's Sophist, has in fact some different aspects: the criticism of father Parmenides' logos, that is unable to speak about the not-being, but also about the being; the relations between logos and its cognates, phantasia, doxa and dianoia; the logos’ complex structure, that is a compound with onoma and rema; the difference between naming and saying, two distinct but inseparable actions; the logical and ontological conditions that (...) make possible to say the truth, or to lie or simply to joke; the necessity of a most flexible logos that allows us to speak about the not-being, and about the being, but at the same time is a logos dangerously similar to the sophist’ one; finally, the identity between the power to produce “spoken images” and the very power to speak. The aim of the present article is giving a systematical view of the matter that grasps all these faces. (shrink)

The logos’ question, one of the most important among the subjects that traverse the Plato’s Sophist, has in fact some different aspects: the criticism of father Parmenides’ logos, that is unable to speak about the not-being, but also about the being; the relations between logos and its cognates, phantasia, doxa and dianoia; the logos’ complex structure, that is a compound with onoma and rema; the difference between naming and saying, two distinct but inseparable actions; the logical and ontological conditions that (...) make possible to say the truth, or to lie or simply to joke; the necessity of a most flexible logos that allows us to speak about the not-being, and about the being, but at the same time is a logos dangerously similar to the sophist’s one; finally, the identity between the power to produce “spoken images” and the very power to speak. The aim of the present article is giving a systematical view of the matter that grasps all these faces. (shrink)

In the Sophist Plato introduces a very peculiar character, the eleatic stranger who plays both for Theaetetus and for us the role of a perfect sophist. His terrific power simply comes of his refusal to understand the examples. He just requires his interlocutors that absolutely all what is to be understood by them must be explicitly said. And “all” means really all: even the most evident for everybody, all what is not necessary to say and perhaps is not possible either. (...) The eleatic visitor, in order to hunt the sophist whose role himself is playing, trays to say all indeed, even the most difficult: the meaning of words as being, not-being, same, other or similarity. In this way, the language shows oneself as a play of likeness and unlikeness. (shrink)

The radical evil. Notes on the revolt of masses. In his Religion within the Limits of Reason Alone, Kant speaks about a radical evil present in the human being, a tendency to place before the desire with regard to the rational duty, which is impossible to tear up by the roots from the human nature. In The revolt of the masses, Ortega also speaks about an evil that is anyway present in the so called mass-man, in each one of us, (...) and that is not to eradicate. The aim of this paper is to read the book of Ortega y Gasset in dialogue with Kant. (shrink)

The temporality of human action is very peculiar: different from the cosmic time and even paradoxical, inasmuch as it is really a circular time. The aim of this essay is to study this circularity in the sphere of human activity through the relations between the notions of potency and habit in the Aristotelian Ethics, among others structural conditions of the action. These structural conditions are explored by Aristotle as those which make possible to judge the actions.

This article is a commentary of the section 5.552 of the Tractatus, about the “experience” that is necessary to understand logic, from the point of view of the so called continental philosophy. In this commentary are tackled some questions: what is exactly this “experience”?; what does mean that logic is a speculative image of the world?; how are the relations between logic and metaphysics (the two components of philosophy, according to Wittgenstein)? All these questions lead us to the conception of (...) philosophy present in the Tractatus and to the role, so important, the two following problems play in this book: the reflection on the philosophical method and the transcendental character of being. Just for this it is necessary to take it seriously the opposition between speaking of something and speaking about something, employed in the final section and so clear in German as habitually mistranslated. (shrink)

The necessity of a continuous creation by God, the need of a creation that is prolonged in the time, is an important issue in the Metaphysics of Descartes; for the being of the human conscience is not so persistent and so strong as the being of a really substance. The Cartesian cogito raises the problem of the weakness of this needy being: the distance between what is in each case thought, which is not temporal, and the thinking itself, which is (...) in the time. Descartes has very interesting observations about this theme. (shrink)

el presente artículo se propone abordar el papel del olvido en la obra de Platón. Para ello toma como textos principales de trabajo los diálogos en que se expone la doctrina de la anamnesis y a partir de ellos, pero atendiendo también a algunos otros diálogos, se exploran las conexiones entre el olvido y otros temas platónicos como el lenguaje, la memoria, la experiencia o el amor, con el fin de aclarar las relaciones de dependencia que puedan encontrarse entre ellos. (...) de este modo se intenta descubrir en el olvido un sentido filosófico que no resulte desdeñable en comparación con el sentido y la relevancia concedidos desde antiguo a la anamnesis, dado que uno y otra no se pueden separar. (shrink)

El presente artículo defiende que, en el _Político_, Platón investiga sistemáticamente la índole metafórica del _logos_: quienes hablamos y nos entendemos hablando no podemos dejar de hacer comparaciones, poner ejemplos o servirnos de modelos o paradigmas, cada vez que estamos entendiendo algo, tanto si nos damos cuenta de ello como si no. En particular, el llamado “método de las divisiones” necesita de los ejemplos para que le sirvan de guía en el descubrimiento de las diferencias y las semejanzas. De hecho, (...) este carácter metafórico del _logos _se descubre en el intento de dar caza al político, que estructura el diálogo de comienzo a fin. La principal dificultad a la que es preciso hacer frente en dicha búsqueda se debe a que, ya desde el inicio, la caza del político se está dejando guiar subrepticiamente por un ejemplo que desorienta a sus perseguidores: el paradigma del pastor. Por ello hace falta dar tantas vueltas y recomenzar de nuevo varias veces la persecución, pues el ejemplo que oriente la búsqueda ha de hacerse explícito y ha de ser además un buen ejemplo, un ejemplo que permita entender. Pero, así reconducida, como la búsqueda de un buen paradigma para entender qué es la política, la caza del político plantea algunos problemas, relacionados con el vínculo entre _logos _y semejanza. Este artículo se centra en uno de ellos: la dificultad de explicar qué es un ejemplo y la consiguiente necesidad de proponer algo tan paradójico como un ejemplo de ejemplo. (shrink)

In this paper we argue that defenders of Frankfurt-style counterexamples to the Principle of Alternative Possibilities do not need to construct a metaphysically possible scenario in which an agent is morally responsible despite lacking the ability to do otherwise. Rather, there is a weaker (but equally legitimate) sense in which Frankfurt-style counterexamples can succeed. All that's needed is the claim that the ability to do otherwise is no part of what grounds moral responsibility, when the agent is indeed morally responsible.

It’s constitutive of classical theism that there is a necessarily existent personal god who is also the creator of the universe, where the latter claim includes at least the following three theses: (i) God is wholly distinct from the natural world; (ii) God is the originating or sustaining cause of the natural world; and (iii) God created the natural world ex nihilo, i.e., without the use of pre-existing materials. Call this tripartite component of classical theism the classical view of creation. (...) In this paper, I offer a new argument against classical theism. In particular, I argue that creation ex nihilo is prima facie impossible, and that since the doctrine of creation ex nihilo is constitutive of classical theism, classical theism is false. (shrink)

This chapter provides an overview and critical discussion of cosmological arguments for theism, with special focus on the Kalam argument and arguments from contingency.

The primary aim of this chapter is to evaluate whether considerations about a priori domains and abstract objects favor atheism over theism.

This article investigates the relationship between emotional sharing and the extended mind thesis. We argue that shared emotions are socially extended emotions that involve a specific type of constitutive integration between the participating individuals’ emotional experiences. We start by distinguishing two claims, the Environmentally Extended Emotion Thesis and the Socially Extended Emotion Thesis. We then critically discuss some recent influential proposals about the nature of shared emotions. Finally, in Sect. 3, we motivate two conditions that an account of shared emotions (...) ought to accommodate: Reciprocal Other-awareness and Integration. Consideration of and discussion of relational accounts of joint attention lead us to the proposal that a construal of socially extended emotions in terms of a constitutive integration of the participating individuals’ experiences is more promising than proposals that simply appeal to various forms of social situatedness, embeddedness, or scaffolding. (shrink)

O objetivo deste ensaio é passar em revista a crítica que vem sendo elaborada por Lazzarato à concepção “positiva” de poder de Foucault, cuja síntese está no conceito de biopolítica. Isto, tomando como marco balizador o modelo neoliberal de governamentalidade, caro a ambos os autores. O pensamento de Lazzarato acolhe apenas parcialmente a noção foucaultiana – segundo ele demasiadamente ampla e pouco atenta às factualidades históricas (atinentes à financeirização, às relações coloniais centro-periferia, às “guerras totais”, às crises e revoluções ininterruptas) (...) - de “arte liberal de governar”. As ideias de “ação sobre a ação” - de um “governo sobre os comportamentos” cujas técnicas consistiriam em incluir, incitar e produzir - seriam úteis à compreensão apenas de uma das duas faces da governamentalidade neoliberal. Ocultando a outra - a da máquina de guerra que estaria constantemente explorando (pelo trabalho), ocultando e matando - o conceito foucaultiano de biopolítica teria prestado uma espécie de desserviço ao que o Lazzarato chama de teorias críticas contemporâneas: teria induzido estas a um diagnóstico inverossímil e estéril sobre o funcionamento do poder nas sociedades ocidentais liberais e neoliberais contemporâneas. Pois tal conceito teria abdicado categorias imprescindíveis como classes sociais, fascismo, guerra, revolução, financeirização e capital. (shrink)

O objetivo deste artigo é analisar quais são os pressupostos teóricos contidos na intuição doadora de sentido husserliana e na ontologia fundamental heideggeriana que possibilitaram a Marion pensar na fenomenologia da doação. Para tanto, retomamos a teoria da intuição de Husserl conforme a sua obra Investigações lógicas ; refletimos a partir dos Prolegômenos de Heidegger sobre uma possível crítica ao projeto de redução do ser à intuição categorial e de sua transposição à esfera da existência; e, em Marion, recorremos às (...) obras Redução e doação e Sendo dado para discorrer criticamente sobre a tese de que Heidegger, ao mesmo tempo que volta ao estudo do ser, indica a possibilidade de pensar a doação como horizonte de pertencimento do próprio ser. Palavras-chave: Intuição doadora. A priori. Doação. Jean-Luc Marion. (shrink)

O objetivo deste artigo é analisar como se constitui o sentido do objeto a partir da experiência antepredicativa da consciência como expresso na Vª Investigação Lógica de Husserl. Compreendemos a experiência antepredicativa como a base de sustentação dos atos intencionais da consciência, sendo esta experiência da ordem do que é vivido e não do que é objetivado. A experiência antepredicativa está fundada nos dados sensuais da consciência, isto é, das sínteses que ocorrem sem qualquer atividade explícita de objetivação. Para atingir (...) este objetivo, dividimos este trabalho em duas etapas: § 1 Conteúdo enquanto Matéria das Sensações e § 2 Conteúdo enquanto Matéria dos Atos Intencionais. Assim, é possível uma arguição sobre o papel fundamental do conteúdo, enquanto matéria do ato intencional, ser uma vivência constituinte da consciência. E isso faz-nos acreditar que todo conhecimento, na fenomenologia husserliana, começaria a partir da experiência antepredicativa. Tal crença está fundamentada na retomada husserliana da concepção kantiana de que todo o conhecimento começaria com a experiência, mas não resultaria só dela. Os dados hiléticos surgiriam como o substrato da experiência do vivido, fazendo parte constituinte da trama do ato intencional. Consideramos, então, ser possível demostrar que a fenomenologia husserliana não abandona os dados sensíveis, mas lhe reserva um espaço de fundamental importância quando trata das bases que constituem o sentido do objeto. (shrink)

Don Miguel de Unamuno, sin la menor duda, es el más importante representante de la llamada Generación del 98. Fue un personaje genuinamente heterodoxo, difícilmente clasificable y resueltamente indomable, a la par que ligeramente insociable y pedante. Poseía una cultura vastísima y dominaba todos los géneros literarios, desde la poesía, el drama, el ensayo, hasta la novela. Era, además, filósofo; eso sí, sin escuela. Hasta su forma de filosofar era diferente. Su preocupación principal era la vida, a la cual consideraba (...) trágica; además —y quizás por eso—, su finitud le sacaba de casillas: él quería ser inmortal, por lo que no era extraño que se cuestionara la religión. Todas sus preocupaciones las exponía en sus nivolas: la existencia humana, el hombre concreto, y la problemática religiosa. De ahí que me pregunte si era filósofo existencial o filósofo religioso. Palabras clave: Generación del 98, inmortalidad, nivolas, filosofía existencial, filosofía de la religión, sentimiento trágico de la vida. (shrink)

El narcotráfico no es una realidad nueva en España, pero sí carecía de producciones culturales tales como novelas, series de televisión, películas y piezas musicales tan comunes como populares en América Latina. En la última década la narcocultura comenzó a cimentar en España, con especial énfasis en Galicia. En efecto, al menos a nivel simbólico Galicia ocupa el sitio protagónico como epicentro del narcotráfico. ¿Cómo es representado el narcotráfico en Galicia? ¿Existen diferencias sustanciales entre las narcoficciones gallegas y las latinoamericanas? (...) Este trabajo responde a estas preguntas desde la formulación de tres tesis relacionas con la violencia y el consumo. (shrink)

This book provides an up to date, high-level exchange on God in a uniquely productive style. Readers witness a contemporary version of a classic debate, as two professional philosophers seek to learn from each other while making their cases for their distinct positions. In their dialogue, Joshua Rasmussen and Felipe Leon examine classical and cutting-edge arguments for and against a theistic explanation of general features of reality. The book also provides original lines of thought based on the authors’ own (...) contributions to the field, and offers a productive and innovative inquiry into on one of the biggest questions people ask: what is the ultimate explanation of things? (shrink)

Critical Thinking in Clinical Research explains the fundamentals of clinical research in a case-based approach. The core concept is to combine a clear and concise transfer of information and knowledge with an engagement of the reader to develop a mastery of learning and critical thinking skills. The book addresses the main concepts of clinical research, basics of biostatistics, advanced topics in applied biostatistics, and practical aspects of clinical research, with emphasis on clinical relevance across all medical specialties.

El objetivo de este artículo es dar cuenta de la conexión establecida por Aristóteles entre la stásis y la democracia en el Libro V de la Política. Condiciones básicas de ocurrencia de la stásis en una democracia son la existencia de una desigualdad elemental dentro de la ciudad, la acción de un demagogo que explota esta realidad, y la sensación de injusticia percibida por los pobres. La stásis en la democracia, según un análisis comprensivo de lo expuesto en la Política, (...) no lleva nunca a una situación políticamente mejor o más estable. (shrink)

Replicability is widely taken to ground the epistemic authority of science. However, in recent years, important published findings in the social, behavioral, and biomedical sciences have failed to replicate, suggesting that these fields are facing a “replicability crisis.” For philosophers, the crisis should not be taken as bad news but as an opportunity to do work on several fronts, including conceptual analysis, history and philosophy of science, research ethics, and social epistemology. This article introduces philosophers to these discussions. First, I (...) discuss precedents and evidence for the crisis. Second, I discuss methodological, statistical, and social-structural factors that have contributed to the crisis. Third, I focus on the philosophical issues raised by the crisis. Finally, I discuss proposed solutions and highlight the gaps that philosophers could focus on. (shrink)

En este artículo se da noticia de la existencia de un opúsculo gramatical anónimo en los fondos árabes de la Real Biblioteca de San Lorenzo de El Escorial; sobre el citado opúsculo no hay información en los catálogos que hicieron tanto M. Casiri como H. Derenbourg. Esta omisión queda subsanada con esta publicación, en la que se presenta la descripción codicológica del manuscrito, contenido y diversas particularidades del mismo.

On a widely held characterization, triadic joint attention is the capacity to perceptually attend to an object or event together with another subject. In the last four decades, research in developmental psychology has provided increasing evidence of the crucial role that this capacity plays in socio-cognitive development, early language acquisition, and the development of perspective-taking. Yet, there is a striking discrepancy between the general agreement that joint attention is critical in various domains, and the lack of theoretical consensus on how (...) to account for it. This paper pursues three interrelated aims: (i) it examines the contrast between reductive and non-reductive views of (triadic) joint attention, by bringing into focus the notion of recursive mindreading; (ii) it assembles, advances, and discusses a number of arguments against reductive views; (iii) finally, in dialogue with some prominent non-reductive views, it outlines the case for a non-reductive view that gives pride of place to the idea that co-attenders relate to one another as a ‘you’. (shrink)

This collection highlights the new trend away from rationalism and toward empiricism in the epistemology of modality. Accordingly, the book represents a wide range of positions on the empirical sources of modal knowledge. Readers will find an introduction that surveys the field and provides a brief overview of the work, which progresses from empirically-sensitive rationalist accounts to fully empiricist accounts of modal knowledge. Early chapters focus on challenges to rationalist theories, essence-based approaches to modal knowledge, and the prospects for naturalizing (...) modal epistemology. The middle chapters present positive accounts that reject rationalism, but which stop short of advocating exclusive appeal to empirical sources of modal knowledge. The final chapters mark a transition toward exclusive reliance on empirical sources of modal knowledge. They explore ways of making similarity-based, analogical, inductive, and abductive arguments for modal claims based on empirical information. Modal epistemology is coming into its own as a field, and this book has the potential to anchor a new research agenda. (shrink)

Neste trabalho, investigo a possibilidade de compatibilidade entre o pessimismo filosófico e a compreensão da morte como um mal para quem morre. Por pessimismo filosófico, compreendo a doutrina filosófica que mantém como tese fundamental que a não-existência é preferível à existência, de modo que o pessimismo é tomado como a filosofia de que a vida não vale a pena ser vivida. Por mal da morte, me refiro à compreensão da morte como um dano para o indivíduo que morre, cujo pressuposto (...) em diferentes abordagens contemporâneas é o de que a morte só é um mal no caso de continuar existindo ser preferível a deixar de existir. Desse modo, o problema discutido é a aparente incompatibilidade entre a tese de que a não-existência é preferível à existência e a tese de que continuar existindo é preferível a deixar de existir. Busco demonstrar que essa (in)compatibilidade depende do modo como fundamentamos o pessimismo filosófico. Para tanto, examino dois argumentos para o pessimismo filosófico e suas implicações para o mal da morte: o argumento a priori de Arthur Schopenhauer e o argumento da assimetria de David Benatar. Concluo que o primeiro desses argumentos nos leva para a conclusão de que a morte não é um mal, mas que o segundo argumento compatibiliza o pessimismo filosófico e a compreensão da morte como um mal para quem morre. (shrink)

. Este artículo se propone discutir las dificultades que pertenecen al ejercicio de pensarnos en cuanto corporales. Guía de estas reflexiones son los índices heideggerianos sobre la corporalidad humana realizados en Zollikoner Seminare. Dichos seminarios advierten que la actual experiencia de nuestro cuerpo, pese a poder ser estimada como inmediata, se halla mediada por nuestros propios supuestos epocales y se enraiza ya en el pensar ontológico de Occidente. Así, este artículo intentará examinar las aporías filosóficas de tal mediación histórico-epocal, exponiendo (...) la reflexión heideggeriana del cuerpo desde el claro del ser como una respuesta a la idea tradicional de subjetividad fundada en la noción de “mera presencia”. (shrink)

Como objetivo se determinó la relación entre los factores motivacionales y el rendimiento académico. La investigación fue cuantitativa de diseño correlacional con corte transversal. La muestra fueron 315 estudiantes de en dos Facultades de la Universidad Central del Ecuador. Se aplicó un cuestionario de 27 preguntas con escala de Likert. Para los análisis estadísticos se utilizó el software SPSS V25. El resultado principal dio una correlación de Pearson de 0,827, siendo fuerte positiva entre las dos variables. Además, se analizó la (...) relación con las diferentes dimensiones de cada variable. En conclusión, la motivación mejora el rendimiento académico de los estudiantes. (shrink)

The reward system of science is the priority rule. The first scientist making a new discovery is rewarded with prestige, while second runners get little or nothing. Michael Strevens, following Philip Kitcher, defends this reward system, arguing that it incentivizes an efficient division of cognitive labor. I argue that this assessment depends on strong implicit assumptions about the replicability of findings. I question these assumptions on the basis of metascientific evidence and argue that the priority rule systematically discourages replication. My (...) analysis leads us to qualify Kitcher and Strevens’s contention that a priority-based reward system is normatively desirable for science. (shrink)

Una interpretación aristotélica del concepto de desarrollo humano propone como fin último del desarrollo la eudaimonía o felicidad, esto es, la plena realización de la capacidad eudemónica en el alma humana. Para esto se requiere del desarrollo de sus partes racional e irracional, lo que demanda como medios una ética y una dianoética del desarrollo, referidos a los modos de ser de las respectivas partes del alma. La interacción entre ambas partes genera siempre un ciclo virtuoso, existiendo la posibilidad de (...) influencias externas a través de la educación, la costumbre, la economía, la legislación y la política. (shrink)

This article proposes three reflexive movements. The first one offers an introduction to Fees Must Fall, pointing to some aspects that allow us to understand it as a social movement and some of its basic features. The second movement is a theoretical one, constructing the notion of emancipatory politics. It is based on the distinctions suggested by Jacques Rancière between ‘police and politics’ and by Michael Neocosmos between ‘excessive and expressive’ politics. It will also present the Freirean notion of ‘conscientisation (...) and dialogicity’, emphasising the learning experience from the political praxis within emancipatory social movements. The third movement offers, as conclusion, an apocalyptic politics as suggested by Žižek, envisioned through the lens of Christian eschatology, as a critical approach to social movements towards the radical transformation of society. (shrink)