RESUMEN Hablar de la organización sistemática de la filosofía en Hegel significa hablar del método que la filosofía se da a sí misma para poder comprender su objeto, así como para comprenderse a sí misma. A través de algunos significativos pasajes de la Ciencia de la Lógica y de la Enciclopedia de las ciencias filosóficas, veremos el desarrollo del pensamiento lógico, su relación con las ciencias particulares y sus consecuencias para el propio estatuto de la filosofía. Asimismo, intentaremos proponer, a (...) partir de las pautas hegelianas, algunos elementos metafilosóficos para un renovado ejercicio de la filosofía hoy. ABSTRACT To speak of the systematic organization of philosophy in Hegel means to speak of the method that philosophy gives itself to be able to understand its object, as well as to understand itself. Through some significant passages of the Science of Logic and of the Encyclopedia of the Philosophical Sciences, we will see the development of logical thought, its relation with the particular sciences and their consequences for the own status of philosophy. We will also try to propose, from the Hegelian guidelines, some metaphilosophical elements for a renewed exercise of philosophy today. (shrink)

Based on the ideas of two main representatives of the academic discourse on Ubuntu, Michael O. Eze and Mogobe B. Ramose, the paper shows how the concept of Ubuntu can contribute to transcending conventional concepts of cosmopolitanism. Referring to the concept of Ubuntu, Ramose and Eze criticize ‘Western’ concepts of cosmopolitanism because they always seem to start from binary oppositions (‘I’ and ‘other’), which must be reconciled. ‘Western’ cosmopolitanism continues to build on boundaries (nations, cultures, etc.) that constitute communities and (...) exclude the ‘other’. Here the boundary remains a place of exclusion. Therefore, it is necessary to conceptualize categories such as ‘boundary’ and the ‘Other’ in a different way. Ubuntu as a concept where the human being is essentially a relational being (one who exists in and through relationships) seems to offer an alternative in the sense of a ‘critical’ (Mignolo, 2002a) or ‘emancipatory’ cosmopolitanism. (Pieterse, 2006; Ngcoya, 2015). (shrink)

A dialetheia is a sentence, A, such that both it and its negation, A, are true (we shall talk of sentences throughout this entry; but one could run the definition in terms of propositions, statements, or whatever one takes as her favourite truth bearer: this would make little difference in the context). Assuming the fairly uncontroversial view that falsity just is the truth of negation, it can equally be claimed that a dialetheia is a sentence which is both true and (...) false. (shrink)

A dialetheia is a sentence, A, such that both it and its negation, ¬A, are true (we shall talk of sentences throughout this entry; but one could run the definition in terms of propositions, statements, or whatever one takes as her favourite truth-bearer: this would make little difference in the context). Assuming the fairly uncontroversial view that falsity just is the truth of negation, it can equally be claimed that a dialetheia is a sentence which is both true and false.