Este artículo estudia la razón de Zambrano desde sus albores como razón mediadora. Su rechazo del sistema va unido a su comienzo en la intuición y a su decurso temporal, que analizamos en relación con Bergson y Husserl. La razón poética va más allá de ese núcleo intuitivo para revelar re-flexivamente incluso lo invisible. Su inmersión en las profundidades, en la pasividad actuante, en las entrañas, en la multiplicidad de los tiempos es paralela a la fenomenología de la génesis merleau-pontiana, (...) a su poiesis carnal e incluso al telos de una razón ampliada al sentir. Ambos filósofos ejercitan su nueva concepción de la filosofía en la existencia. (shrink)

Originally premiering in 1963, the BBC television series Doctor Who has long been criticized for essentializing colonial scenarios and failing to address issues of race and post-colonial realities. As a white male with the privilege to explore time and space, the titular Doctor stands in contrast to his human companion Martha Jones, a Black woman who represents the first and only main character in the show to be a medical professional of color. The relationship between the Doctor and Martha inherently (...) demands an exploration of the meaning of doctorhood. In studying the ways in which these characters embody the idea of “doctor,” we examine how race structures their approach to medicine, heroism, and colonialism. Whereas the Doctor personifies the figure of colonizer and post-colonial white savior, Martha emerges as a radical figure whose doctorhood potentially challenges and dismantles the colonial history of medicine. Through Afrofuturist and Afrosurrealist lenses, Martha represents a potentially subversive figure who offers a visionary medicine rooted in social justice. (shrink)

En este trabajo pretendemos comparar y contrastar las concepciones explícitas e implícitas de la historicidad de Merleau-Ponty y Arendt. Comenzaremos trazando su filiación fenomenológica, que tiene como hilo conductor su común búsqueda del sentido de la experiencia incluso en el sinsentido, abriéndose a él desde sus situaciones y compromisos, adentrándose con el pensamiento en la fragilidad y en la contingencia que jamás excluyeron del filosofar. Mostraremos que el desarrollo merleau-pontiano de la fenomenología genética, particularmente su interpretación del concepto husserliano de (...) la Stiftung, posibilita una concepción de la historia que podría ser aceptada por Arendt, de la misma manera que lo fue su ontología indirecta y su interrogación filosófica. Aunque su resistencia a la reversibilidad de la chair limitará la concepción arendtiana de la acción y del pensar, la interrelación de ambos pensamientos revelará la necesidad de una nueva filosofía de la historia. (shrink)

It is the contention of this paper that the Merleau-pontynian primacy of perception is compatible with the importance of the imagination and other dimensions of embodied existence. In spite of the fact that these dimensions have important differences, they spring from the same source: the lived body and its operative intentionality. I analyze their implications in the Merleaupontinian conception of the Flesh in order to apply his Phenomenology of the imagination to undertand the current iconic turn.

ResumenLa autora introduce al lector en la sociofenomenología de la vida cotidiana de A. Schütz desde una lectura hermenéutica de “El Quijote”. Se detiene en el análisis schütziano de las estructuras de relevancias presentes en el universo quijotesco, ilustrando con citas de la obra de Cervantes y comentarios de las mismas las diversas construcciones sociales de los mundos de la vida habitados por los diferentes personajes, principalmente por Don Quijote y Sancho. Las articulaciones de estas realidades múltiples van aclarando el (...) sentido del subuniverso quijotesco y el lugar del mismo en el seno del mundo de la vida compartido. Esas articulaciones se traducen en diferentes relaciones intersubjetivas que van reconfigurando el mundo social de don Quijote. A modo de conclusión, la autora reinterpreta la “locura” quijotesca de acuerdo con la estructura de relevancias.Palabras clavesociofenomenología, Schütz, mundo de la vida, D. QuijoteAutor initiates reader into A. Schütz´s Sociophenomenology of the daily life by means of the phenomenological hermeneutics of “The Quixot”. She focusses on the schützian analysis of the structures of relevances in the quixotic universe. The different social constructions of the lifeworlds are illustrated through Cervantes book´s quotations and comments, mainly by the D. Quixot and Sancho inhabited worlds. The articulations of these multiple realities go clarifying the sense of the quixotic subuniverse and its place in the common lifeworld´s bossom. Such articulations are translated into different intersubjetive relationships which reshape the Quixot´s social world. As a conclusion, author reinterpretes the quixotic “madness” in line with the structure of the relevances.KeywordsSociophenomenology, Schütz, Lifeworld, D. Quixot. (shrink)

Este trabajo analiza cómo Merleau-Ponty emplea la fenomenología y el marxismo para comprender la evolución de su situación histórica. La autora distingue una primera fase, marcada por la experiencia vivida de la guerra y la esperanza marxista, de otra que comienza en 1950, se desencanta del comunismo y aboga por una izquierda no comunista o un nuevo liberalismo. Afirma que el filósofo no experimenta una conversión, ya que continúa criticando el sistema soviético, tanto como las insuficiencias de la democracia occidental. (...) Aunque defiende las libertades de Occidente, no se adhiere al anti-comunismo, sino que continúa denunciando a ambos bloques. La autora vincula esta segunda etapa con el curso sobre la “institución” impartido por Merleau-Ponty. Evalúa, finalmente, las consecuencias políticas de su nueva ontología y su validez para el presente. (shrink)

La fenomenología de Merleau-Ponty disuelve el problema del otro y se concentra en describir la coexistencia fáctica que deriva de la intersubjetividad. Ésta es primeramente, intercorporeidad en el mundo, institución de sentido y comunicación. La influencia de Ideen II de Husserl es crucial para el desarrollo de estos conceptos. En este artículo, estudiamos la ampliación de los mismos en la ontología merleau-pontiana de la carne y su reversibilidad. El esclarecimiento del verdadero sentido de ésta nos permitirá contestar a algunas de (...) sus críticas. (shrink)

In a neglected passage, Aristotle affirms that certain action-types and emotions – for example, murder, and shamelessness – 'have names that imply badness’ and are categorically prohibited ( EN II.6 1107a8–15). Two questions are of interest. First, on Aristotle’s view, why are these act-types and emotions always vicious? Whether giving little money or feeling anger are vicious is context sensitive. Why aren’t murder and its ilk like that? Second, why are the prohibitions absolute? Why shouldn’t, say, the prospect of avoiding (...) disaster justify them, even if vicious? In this paper, I address these questions. I finish by responding to an objection by Peter Geach. (shrink)

Partiendo de la fenomenología del cuerpo de M. Merleau-Ponty discutimos la tendencia postmoderna a convertir el cuerpo en un simple producto sociocultural y el género en un mero artificio y reivindicamos su comprensión como constancia abierta a infinitas variaciones; lo hacemos reconsiderando el cuerpo como sujeto-objeto, quiasma entre naturaleza y cultura o dialéctica entre materia trabajada interior y exteriormente. El cuerpo, entendido como Leib y como totalidad, no se opone cartesianamente al intelecto, sino que de él, en tanto ser-en-el-mundo, brota (...) la percepción y una razón encarnada que se va haciendo histórica e interpretativamente y se amplia hasta incorporar las voces y deseos de libertad de las mujeres. Esta razón ha sido dominada por la razón estratégica imperante, pero late todavía en el afán de universalidad y autonomía de los seres humanos. Desde ese logos sentiente y sensible, planteamos la necesidad de profundizar en las diferencias sin abandonar el compromiso por la igualdad y la libertad de los oprimidos. Tal compromiso puede basarse en las experiencias de las 'mujeres, pero también en una aspiración a la racionalidad como telos universal, una razón dialógica y superadora de los antagonismos y reduccionismos. (shrink)

Elizabeth Anker y Bernardette Meyler, profesoras de literatura y de derecho respectivamente, involucradas ambas en los últimos años con el movimiento “derecho y literatura”, editan en 2017 New Directions in Law and Literature.

Although US and European research has documented improvement in earnings quality associated with corporate governance characteristics, the situation in Latin America is questionable, given the business environment in which firms operate, which is characterized by controlling family ownership and weak legal protection. The purpose of this study is to examine the relation between the internal mechanisms of Corporate Governance and Earnings Management measured by discretionary accrual. We use a sample of listed Latin American non-financial companies from the period 2006–2009. Our (...) results show how in the Latin American context the role of external directors is limited and that Boards which meet more frequently take a more active position in the monitoring of insiders, so showing a lower use of manipulative practices. In addition, we find a non-linear relation between insider ownership and discretionary accruals, also pointing to the fact that ownership concentration may be a manipulative practices constrictor mechanism only when the ownership of main shareholders is moderate. The findings have important policy implications since this is, to the best of our knowledge, the first study to analyze the relation between the effectiveness of the government and the earnings management behavior. As policy implications, we document how when a country implements controls aimed at reducing corruption, strengthening the rule of law or improving the effectiveness of government, this leads to a reduction in firm earnings management. (shrink)

Through a close examination of philosopher Leopoldo Zea's historicist phenomenology, Mario Saenz offers fresh insights into the role of Mexican intellectuals in the creation of a Latin American "philosophy of liberation". While this philosophy of liberation has been widely recognized as the most intellectual political ideology to emerge from Latin America this century, few scholars have specifically explored the Mexican roots of this intellectual movement. Saenz redresses this imbalance by placing Zea and his contemporary intellectuals firmly within the (...) context of post-revolutionary Mexico, a political and social landscape that fostered criticisms of colonial and neo-colonial structures of dependence. Saenz demonstrates how Zea's philosophy was informed by a sense of Mexico's distinctive social and cultural identity. (shrink)

Nancy Jecker’s essay Nothing to be Ashamed of: Sex Robots for Older Adults with Disabilities 1 presents a provocative application of the capabilities approach. Her ethical argument for providing access to sex robots for older adults with disabilities proceeds in five parts: 1. Older adults frequently suffer disabilities that impair sexual functioning. 2. The ability to function sexually is linked to central human capabilities, including: the ability to generate a personally meaningful life narrative; be physically, mentally and emotionally healthy; experience (...) bodily integrity; feel and express a range of human emotions; affiliate deeply with others; and reflect on and choose a plan for their life. 3. Society should take reasonable steps to support these human capabilities at a minimal threshold as part of a broader duty to respect human dignity. 4. Providing access to sex robots comprises part of reasonable efforts to support the six capabilities at a minimal threshold. 5. Therefore, society ought to make reasonable efforts to ensure access to sex robots for older adults with disabilities that impair sexual functioning. I am sympathetic to this line of reasoning, having proposed a series of legal reforms that would facilitate sexual expression among older adults with cognitive impairments as well.2 3 …. (shrink)

This Article uses age as an entry point for examining how temporal and methodological issues in egalitarianism make substantive equality an unattractive goal for vulnerability theory. Instead, vulnerability theory should adopt a continuous doctrine of sufficiency, which is a better fit with vulnerability theory’s underlying aims and rhetoric. Instead of evaluating what individuals have in relation to others, sufficiency refocuses the inquiry on whether we have enough throughout the lifecourse. In the context of vulnerability theory, enough should be defined as (...) the capability to be resilient as guaranteed by the responsive state. (shrink)

Este trabajo pretende comprender la ética como un modo específico de sabiduría, distinguiéndola de otros modos de sabiduría, como son la magia, el mito, la técnica, la religión y la filosofía. A su vez, se establece la importancia que tiene la virtud para el planteamiento de Polo de la ética como carácter propio de este modo de sabiduría. A continuación, se intenta establecer algunas similitudes y diferencias entre la antropología de Polocon la de Zubiri referida a la noción de virtud.

We study the origin of quantum probabilities as arising from non-Boolean propositional-operational structures. We apply the method developed by Cox to non distributive lattices and develop an alternative formulation of non-Kolmogorovian probability measures for quantum mechanics. By generalizing the method presented in previous works, we outline a general framework for the deduction of probabilities in general propositional structures represented by lattices (including the non-distributive case).

Standard approaches to ontological simplicity focus either on the number of things or types a theory posits or on the number of fundamental things or types a theory posits. In this paper, I suggest a ground-theoretic approach that focuses on the number of something else. After getting clear on what this approach amounts to, I motivate it, defend it, and complete it.

The statue and the lump of clay that constitutes it fail to share all of their kind and modal properties. Therefore, by Leibniz’s Law, the statue is not the lump. Question: What grounds the kind and modal differences between the statue and the lump? In virtue of what is it that the lump of clay, but not the statue, can survive being smashed? This is the grounding problem. Now a number of solutions to the grounding problem require that we substantially (...) revise our view of reality. In this paper, I provide a solution to this problem that does not require such a revision. I then show how my solution to the grounding problem can solve a related problem and answer a related question. The upshot is that the solution I offer is not only non-revisionary, but also fruitful. (shrink)

In this essay we argue that attempts to justify the value of the liberal arts in narrowly instrumental ways are a mistake, one that is likely to miss the central importance of a liberal arts education. Of course, we do not claim here that such instrumental justifications are completely wrong, but that in so far as liberal education is defended primarily in terms of enhanced practical outcomes (better paying jobs, saleable professional skills, higher scores on graduate and professional admissions exams, (...) and so on) advocates will fail to articulate one of the most important reasons for study in the liberal arts. We will characterizeliberal education as a practice of reflecting on, discussing, and evaluating the question of what sort of lives I we should lead. Based on this, we then offer whatwe believe is a more promising, more consistent way of justifying liberal education. (shrink)