RESUMEN Se explora la relación entre las dimensiones proposicional y no proposicional de la creencia religiosa para mostrar que la última dirige el proceso de justificación y representa su límite. Se defiende que la no proposicional también tiene valor cognitivo, porque constituye una suerte de elección epistémica preteórica que no es exclusiva de la fe religiosa. Se explora la noción de ambigüedad religiosa, tanto a nivel intelectual como experiencial, y se sostiene que la relación entre la dimensión proposicional y la (...) no-proposicional de la fe está mediada por la función directiva de las presuposiciones metafísicas instauradas por la experiencia religiosa. ABSTRACT The article explores the relation between the propositional and non-propositional dimensions of religious belief in order to show that the latter guides the process of justification and represents its limit. It argues that the non-propositional dimension also has cognitive value because it constitutes a sort of pre-theoretical epistemic election that does not pertain exclusively to religious faith. The article also delves into the notion of religious ambiguity, both in its intellectual and experiential interpretations, and argues that the relationship between the propositional and the non-propositional dimensions of faith is mediated by the guiding role of the metaphysical presuppositions established by religious experience. (shrink)

This paper attempts to delineate a kind of realism, which incorporates some anti-realistic insights regarding the perspective, situated, and historical character of our forms of knowing and being in the world, and which resonates with the basic tenets of Christian theism. The first part of the paper analyzes the challenges anti-realism poses to Christian theism, particularly regarding the role, which the doctrine of creation played in securing the correspondence theory of truth as well as the fundamental experience of God as (...) the foundation of order and meaning. Using Heidegger’s hermeneutics in the second part, it is shown that epistemic pluralism can be made compatible with realism. Given that this form of hermeneutic realism still has problems with integrating the transcendence of God, as well as his/ her presence and action in the “world,” the notion of continuous co-creation as the basis for a pluralist realism that is amenable to Christian theism is explored in the final part. (shrink)

Tras recordar la intensa labor intelectual desarrollada por José Gómez Caffarena, se analizan la estructura y tesis fundamentales de su obra El enigma y el misterio. Una filosofía de la religión. A las consideraciones sobre la historia y estructura del hecho religioso se agrega un amplio estudio sobre las diversas posiciones ante lo religioso, conforme a una triple tipología inspirada en Dilthey, para articular finalmente una elaborada propuesta sobre la plausibilidad filosófica de la fe en Dios, en la que se (...) abordan muy diversos problemas de la filosofía de la religión . Con un sólido conocimiento de la tradición escolástica y de la filosofía moderna , Caffarena ofrece una sobria y matizada propuesta en la que defiende la posible conjugación de las cautelas de la razón con el aliento de la esperanza. (shrink)

Se explora cr.ticamente el pensamiento del fil.sofo colombiano Jorge Aurelio Díaz acerca de la religi.n. En particular, se examina, por un lado, la cuestión del lugar y el papel de la religi.n en la modernidad, a partir de la pregunta por la racionalidad y el valor cognitivo de la creencia religiosa, y, por otro lado, la diferencia entre misticismoy religión. Se plantear.n y discutir.n algunos aspectos problemáticos de lamanera en que Díaz comprende ambos asuntos.

RESUMEN Se explora críticamente el pensamiento del filósofo colombiano Jorge Aurelio Díaz acerca de la religión. En particular, se examina, por un lado, la cuestión del lugar y el papel de la religión en la modernidad, a partir de la pregunta por la racionalidad y el valor cognitivo de la creencia religiosa, y, por otro lado, la diferencia entre misticismo y religión. Se plantearán y discutirán algunos aspectos problemáticos de la manera en que Díaz comprende ambos asuntos. ABSTRACT The paper (...) carries out a critical examination of Colombian philosopher Jorge Aurelio Díaz's philosophical thought regarding religion. Specifically, it examines the place and role of religion in modernity on the basis of the question regarding the rationality and cognitive value of religious belief, as well as the difference between mysticism and religion. The article sets forth and discusses some problematic aspects of the manner in which Díaz understands both of these issues. (shrink)

The relationship between socio-constructionism and Christian theology has not been sufficiently explored. This paper critically analyses some of the main insights of socio-constructionist theories and suggests that a reinterpretation of the idea of social construction from a theistic perspective can avoid the unresolved problems of its radical versions. The paper argues that an order of meaning, whose origin cannot be reduced to human action, has to be presupposed for practices of social construction to work. This resonates with the belief in (...) God´s action in human reality. (shrink)

Tras la presentación y un esbozo biográfico, se consideran algunos ejes de la obra de Kolakowski: la crítica del marxismo, el interés por la religión y el cuestionamiento metafísico. El profundo conocimiento de los clásicos y de las principales tendencias de la filosofía contemporánea, así como el seguimiento de los debates nuestro tiempo, hacen de Kolakowski un pensador cosmopolita, a pesar de la independencia de su pensamiento, nutrido de tensiones que es preciso saber mantener en vez de decantarse unilateralmente por (...) uno de los polos de las mismas. Aunque no podamos esperar un orden social y un sistema filosófico que logren resolver nuestros interrogantes, el pensamiento que los considera, en vez de procurar cancelarlos, tiene la ventaja de mostrarnos por qué, pese a que no podamos resolverlos de manera cabal, es importante que nos los sigamos planteando. (shrink)

It is pretended to show the influence Cervantes had on Freud. Freud was worried about the psychic disorders. He was also disappointed by the methods of psychiatry had at that time. Freud was very interested in the plays of Cervantes, especially in El coloquio de los perros and El Quixote, where reality and illusion, and the relationship between sanity and insanity are their central axes. One of the possible readings of the great play is the one where limits between reason (...) and unreason are not clear, to the point of achieving “the reason of the unreasonableness”, which would make it understandable and explicable. Real fantasy, fantastic reality, the demarcation between them was one of the topics that worried Freud. Freud is not a simple lawyer of the irrationality, but he also tries to find “the reason of the unreasonableness” that neurotics show in the symptoms he tried to explain in detail. (shrink)

La «filosofía de la conciencia» constituye el paradigma fundamental de la filosofía moderna de Descartes a Kant. Dicho paradigma ha sido sometido a sucesivas críticas, en primer lugar por parte de la denominada «filosofía de la sospecha» y, más tarde, por «el giro lingu..stico», aquí considerado desde la perspectiva de la ética discursiva habermasiana. Aunque esas críticas obligan a romper la primacía y el monologismo de la «filosofía de la conciencia», no deberían llevar a olvidar el valor de la conciencia (...) misma, por resituada que quede. Así se trata de defender siguiendo los planteamientos de, entre otros, Wellmer, Muguerza, Bilbeny o Renaut, y reconsiderando desde ese horizonte la confrontación entre Hegel y Kant, retomada en nuestros días por la existente entre comunitaristas y liberales, para, finalmente, esbozar algunas perspectivas sobre la relación entre individualismo y cosmopolitismo. (shrink)

The “philosophy of conscience” is the fundamental paradigm of modern philosophy from Descartes to Kant. Such paradigm has been the object of continuous criticism starting with the so call “philosophy of suspicion” and latter on by the “linguistic turn”, which in this article is considered from the perspective of the discursive ethics of Habermas. Although these criticisms force us to abandon the primacy and the monologism of the “philosophy of conscience”, we should not forget the value of the moral conscience (...) itself in spite of all its resituations. This is what I try to claim in this work, following the arguments of Wellmer, Muguerza, Bilbeny or Renaut, among other critics, revisiting, from this perspective, the confrontation between Kant and Hegel, which has been brought up again by the liberal/communitarian debate, leading finally my discussion to the relation between individualism and cosmopolitanism. (shrink)

La problemática tratada en este artículo versa acerca de la crisis religiosa del X V I I, así comosobre la respuesta que la misma provocó entre la reacción católica del momento, entre la quese encontraba Marin Mersenne, aspecto muy poco tratado hasta ahora por parte de la historiografíafilosófica.

Churches and communities of believers live their faith through a disposition and supportive attitude toward disadvantaged groups, this way they become a social network of support to the neediest. The processes of social integration are softened and problems arising are therefore solved more successfully, this is especially important when a new vital project starts or someone enters in a new society, as in the case of immigration. This research analyzes the role of social welfare networks of minority religions and the (...) social action they do. After a reflection on the social dimension of the concept of solidarity and the function of solidarity in religion, we collect the experiences of the protagonists, through semi-structured interviews on the role of the community of believers in the social integration of newcomers. (shrink)

This chapter proposes that the cognitive mechanisms of joint attention (defined as a combination of attention following skills with attention contact skills) are not metarepresentational in nature, but based upon the coordination of two different types of intentional understanding — third-person and second-person intentions — that are represented at the level of a sensorimotor notion of others as subjects. This proposal is developed and analyzed from a comparative perspective through a review of findings concerning apes, typically developing children, and children (...) with autism. It is argued that each of these populations illustrates a different type of joint attention system based upon different notions of the other as a subject. (shrink)

This paper traces the borders between presupposing, believing, and having faith. These three attitudes are often equated and confused in the contemporary image of the historically and culturally situated character of rationality. This confusion is problematic because, on the one hand, it prevents us from fully appreciating the way in which this image of rationality points towards a dissolving of the opposition between faith and reason; on the other hand, it leads to forms of fideism. After bringing this differentiation into (...) sharper focus, a concept of faith in turn will come into view which challenges contemporary forms of fideism, to the extent that it embraces the possibility of examining and evaluating our systems of beliefs and basic presuppositions. This examination has nothing to do with justification or verification but rather with a sort of confrontation and discernment of the trust we have in what we take for granted. (shrink)

This paper traces the borders between presupposing, believing, and having faith. These three attitudes are often equated and confused in the contemporary image of the historically and culturally situated character of rationality. This confusion is problematic because, on the one hand, it prevents us from fully appreciating the way in which this image of rationality points towards a dissolving of the opposition between faith and reason; on the other hand, it leads to forms of fideism. After bringing this differentiation into (...) sharper focus, a concept of faith in turn will come into view which challenges contemporary forms of fideism, to the extent that it embraces the possibility of examining and evaluating our systems of beliefs and basic presuppositions. This examination has nothing to do with justification or verification but rather with a sort of confrontation and discernment of the trust we have in what we take for granted. (shrink)

This paper traces the borders between presupposing, believing, and having faith. These three attitudes are often equated and confused in the contemporary image of the historically and culturally situated character of rationality. This confusion is problematic because, on the one hand, it prevents us from fully appreciating the way in which this image of rationality points towards a dissolving of the opposition between faith and reason; on the other hand, it leads to forms of fideism. After bringing this differentiation into (...) sharper focus, a concept of faith in turn will come into view which challenges contemporary forms of fideism, to the extent that it embraces the possibility of examining and evaluating our systems of beliefs and basic presuppositions. This examination has nothing to do with justification or verification but rather with a sort of confrontation and discernment of the trust we have in what we take for granted. (shrink)

This paper traces the borders between presupposing, believing, and having faith. These three attitudes are often equated and confused in the contemporary image of the historically and culturally situated character of rationality. This confusion is problematic because, on the one hand, it prevents us from fully appreciating the way in which this image of rationality points towards a dissolving of the opposition between faith and reason; on the other hand, it leads to forms of fideism. After bringing this differentiation into (...) sharper focus, a concept of faith in turn will come into view which challenges contemporary forms of fideism, to the extent that it embraces the possibility of examining and evaluating our systems of beliefs and basic presuppositions. This examination has nothing to do with justification or verification but rather with a sort of confrontation and discernment of the trust we have in what we take for granted. (shrink)

El siguiente artículo presenta un panorama más amplio de la filosofía de Slavoj Žižek, mostrando que es parte de un grupo más amplio que denominamos “Escuela eslovena”. Es así que el artículo está compuesto por dos partes. La primera dedicada a mostrar el contexto histórico de emergencia de la Escuela eslovena. La segunda parte sostiene dos tesis: 1) hay una Escuela eslovena como sujeto impersonal que implica que leer a uno de sus miembros hace más comprensible a otro; y, 2) (...) a pesar de que no encontramos conceptos propios de esta Escuela es posible encontrar rasgos, operaciones y lecturas en común entre ellos. (shrink)

Este artículo perteneciente a la sección de Bioética en Práctica de la revista Persona y Bioética 24, fue publicado originalmente en El Mundo, el primero de abril de 2019. La columna puede consultarse en esta URL https://www.elmundo.com/noticia/ Diagnosticospresupuestos-y-mercados/376170. Así mismo, el texto se dejó tal y como aparece en el publicado. El autor autorizó la publicación en esta revista y por ser una publicación para El Mundo, los derechos de autor no están bajo la licencia Creative Commons Atribución-NoComercial-SinDerivadas 4.0 Internacional (...) de la Revista. (shrink)

El presente artículo busca presentar consideraciones bioéticas y antropológicas relacionadas con el documentado hecho de la alta pérdida de embriones que ocurre con la aplicación de las tecnologías de reproducción asistida en humanos. Se ilustran datos numéricos disponibles, provenientes del “2013 Assisted Reproductive Technology. National Summary Report” del CDC. Dada la alta pérdida de vidas humanas en estos procesos y los factores de insolidaridad y de ocultamiento del respeto por el derecho a la vida humana sin excepción, se plantea la (...) existencia de una similitud con la trágica situación de los náufragos de la Medusa, clásica obra de Géricault, en los inicios del siglo XIX. Se intenta, además, desde la disciplina de la bioética, llamar la atención sobre la necesidad de una formación de la conciencia crítica en este tema, pues no todo lo factible técnicamente tiene licitud ética a la luz de la razón. (shrink)

Reseña del libro: Giovanni Reale. Invitación al pensamiento antiguo. San Pablo, Océano Azul, 2017. 134 p.

En la obra de Gómez Dávila, se manifiesta una genuina teología política, un análisis religioso de la política. El artículo se enfoca en algunas fuentes teológicas del pensamiento moderno desde la óptica de Gómez Dávila, con miras a comprender el proceso de secularización como fenómeno político distintivo de la Modernidad. Para ello, en primer lugar, se explica la importancia del siglo xiii como siglo de rupturas en la cosmovisión católica a partir de la influencia del pensamiento de Averroes. En segundo (...) lugar, se muestra cómo las ideas averroístas tienen eco en Pascal y en el Romanticismo, para ubicar a Gómez Dávila en la disputa averroísta. Por último, se presenta la conclusión, cuya idea principal es que, para Gómez Dávila, solo un fideísta y místico medieval es genuinamente reaccionario, pues el diálogo fe-razón tomista subyace tras la concepción moderna de la política. (shrink)

BackgroundRespect for autonomy is a key concept in contemporary bioethics and end-of-life ethics in particular. Despite this status, an individualistic interpretation of autonomy is being challenged from the perspective of different theoretical traditions. Many authors claim that the principle of respect for autonomy needs to be reconceptualised starting from a relational viewpoint. Along these lines, the notion of relational autonomy is attracting increasing attention in medical ethics. Yet, others argue that relational autonomy needs further clarification in order to be adequately (...) operationalised for medical practice. To this end, we examined the meaning, foundations, and uses of relational autonomy in the specific literature of end-of-life care ethics.MethodsUsing PRESS and PRISMA procedures, we conducted a systematic review of argument-based ethics publications in 8 major databases of biomedical, philosophy, and theology literature that focused on relational autonomy in end-of-life care. Full articles were screened. All included articles were critically appraised, and a synthesis was produced.ResultsFifty publications met our inclusion criteria. Twenty-eight articles were published in the last 5 years; publications were originating from 18 different countries. Results are organized according to: (a) an individualistic interpretation of autonomy; (b) critiques of this individualistic interpretation of autonomy; (c) relational autonomy as theoretically conceptualised; (d) relational autonomy as applied to clinical practice and moral judgment in end-of-life situations.ConclusionsThree main conclusions were reached. First, literature on relational autonomy tends to be more a ‘reaction against’ an individualistic interpretation of autonomy rather than be a positive concept itself. Dichotomic thinking can be overcome by a deeper development of the philosophical foundations of autonomy. Second, relational autonomy is a rich and complex concept, formulated in complementary ways from different philosophical sources. New dialogue among traditionally divergent standpoints will clarify the meaning. Third, our analysis stresses the need for dialogical developments in decision making in end-of-life situations. Integration of these three elements will likely lead to a clearer conceptualisation of relational autonomy in end-of-life care ethics. This should in turn lead to better decision-making in real-life situations. (shrink)