Alfred Schmidt y Adolfo Sánchez Vázquez tienen en común que parten de Marx sin caer en el dogmatismo. Schmidt es uno de los alumnos y colaboradores más importantes de Horkheimer, Adorno, y Marcuse, muy probablemente el más relevante entre los aún vivos al inicio del siglo XXI, no solamente por su gr..

Botticelli and Tizian depict the Annunciation in two very different ways. Botticelli portrays a kneeling angel in an act of guiding from below, while Tizian represents an angel imposing himself from above with an authoritarian forefinger. Botticelli's painting suggests an intention of orientation that is not authoritarian yet able to bring about a transformation (Umbildung). It also suggests that an individual's transformation cannot be achieved in a closed solipsistic dimension, but requires a disclosure from otherness. My theory is that at (...) the origin of ethics there is a non-authoritarian way of orientation that comes from otherness and arises from the emotional sphere thanks to a "care of desire". The expression cura sui has often been interpreted as a care confined to a private and solipsistic dimension with the aim of strengthening the self-referential subject. By "care of desire" I mean a care not turned upon itself but made possible by a disclosure coming from otherness and addressed to the transformation of the individual and of society. In the human existence, emotions reveal an extraordinary plasticity. They are not already regulated by instinct but develop and get to maturity even many years after biological birth. Moreover, this maturation process does not follow a universal process identical for everyone, being different for every individual. In fact it finds its realization in the unique order of feelings (ordo amoris) that characterizes every individual. Emotions guide actions and the way we interact with the others and with the world. In the human existence they become plastic and don't have only a homeostatic function of self-regulation. They give flexibility to our way of perceiving, of existing and of taking our position in the world. The care of desire is dedicated to the plasticity of emotions and makes ethics, i.e. a person's formation process (Bildung) and flourishing, possible. It also allows the transition from the “environmental closedness” (Umweltgeschlossenheit) to the world-openness (Weltoffenheit). To sum up, the care of desire implies the transition from a solipsistic self-care to a “care for world-openness”. From this point of view, emotion is no more the secondary result of a cognitive process, but at the origin of every formative, perceptive and cognitive process: In the beginning was the emotion. Yet in this process of creative transformation not every emotion has the same significance: at the core of emotions’ plasticity there are love and wonder (thaumàzein), whose peculiar feature is “lack of envy” (aphthonoi). (shrink)

This paper follows Derrida’s criticism, in The Voice and the Phenomenon, of Husserl ‘s conception of meaning as ideality and identity. The french author contests the ideality and supratemporality·of meaning, its separation from the meaning conferring act, and defends the inclusion of the following indicative dimensions of the last in the former: 1) the sensible element of the linguistic sign (namely in the ideal form of the word, that is in the expression) 2) the manifestation and communication of the experience (...) or act (in the conscience as such) 3) the sensible and empirical content of experience, be it sensational, perceptive, imaginative or potentially and mediatelly intended (in the meaning itself). He questions, moreover, having asserted its temporal condition, which also derives, nevertheless, from some assertions by Husserl, the possibility of constitution of a «strict» and «true» identity, stating that intuitive presence is unable to form both the total covering between the intended and the fulfilling meaning, and the abstract ideality that would be function of the possibility of an infinite repetition, instead of conditioned by a “finite-infinite” one. Finally, he explains better the relation between the sensible face of sign and the ideality of meaning, the former’s place and role within the differentiation and repetition process. He notes that it is an ‘originary’ lack in thinking and meaning itself that claims for the linguistic sign (‘supplement of origin’), “in succession” for its ideal form and its sensible oral and written elements, without ever reaching any completion (‘ supplementarity’, ‘differe(a)nce’). We also attend the derridean hypothesis of writing as the consummation of the link between ideality and death, the last one being considered as having a special relation to sensibility and difference. (shrink)

O presente artigo objetiva discutir a interpretação da filosofia de Nietzsche empreendida por Hans Vaihinger na obra Philosophie des Als Ob. De acordo com Vaihinger, ao longo de sua obra Nietzsche desenvolve uma “teoria da aparência valor das ficções frente à vida prática, na trilha deixada por Kant e Lange. Em virtude disso, a filosofia de Nietzsche pode ser considerada como o esboço da metafísica do “como se”, postura ficcionalista e pragmática desenvolvida por Vaihinger.

El propósito de este ensayo es mostrar un ámbito especulativo, necesario para el investigador social de la comunicación, para el entendimiento e investigación del fenómeno comunicativo en tanto hecho histórico-cultural. En razón de esto, se intenta describir una parte de Filosofía Alemana de la Historia, para exponer la utilidad de su lenguaje, categorías y relaciones, como instrumento teórico en la actividad analítica e interpretativa del comunicólogo, en aras de poder determinar, de manera general e integradora, el proceso histórico de la (...) comunicación, entendida esta última como manifestación semiótica de una cultura, pueblo, nación... (shrink)

A phenomenological hermeneutical approach to Ernesto Laclau’s philosophical discourse allows to put under suspicion the presumed “critical” character of his Theory of the Hegemony. This article sustains this thesis through the deconstruction of some of his fundamental conceptual polarities that reveals the structural faults of Laclau’s theoretical building to guarantee his own critical statute. According to this reading, the connection between “the ethical” and “the political” results problematic for a conception defined by an exclusive ontological and descriptive perspective of the (...) political. Hence, the ethical-political question is raised as the vector of the internal fissures to the Laclau’s theoretical building, exposing to the light the limits of his thought horizon. (shrink)

The Spanish Krausism based its theory of knowledge on the substantive relation between the subject and the object, being the latter present to the conscience as one. The Krausists developed the Spanish science by means of spreading from secondary school the importance of intuition for knowing the object ahead in its essence and truth, together with other relevant aspects like the analysis and synthesis of data in the consciousness.

Il problema di determinare quali siano i fondamenti dell’etica si riflette direttamente sul dibattito tra le principali etiche normative che si è arricchito, in tempi molto recenti, della teoria morale detta “esemplarista”, proposta da Linda Zagzebski, voce illustre nel panorama della filosofia morale, della conoscenza e della religione analitiche. L’esemplarismo, come ogni altra teoria morale fondazionalista, ha a cuore la questione del fondamento, ma si distingue dalle classiche teorie fondazionaliste sfidando l’idea che tale fondamento possa essere un concetto. Infatti, Zagzebski (...) non fonda la sua teoria su uno dei concetti morali fondamentali (bene, virtù, atto giusto), bensì fa derivare la definizione di tali concetti dall’individuazione di un esemplare morale in “questa o quella” persona. In altre parole, l’esemplarismo trova la sua fondazione non-concettuale in quei soggetti che ammiriamo per la loro eccezionalità morale. Questo contributo intende fornire una breve analisi della proposta esemplarista suddivisa in due parti: nella prima parte, ricostruirò i lineamenti essenziali dell’esemplarismo tentando di definire chi sia l’esemplare e quale sia la struttura portante della teoria esemplarista; la seconda parte, invece, includerà una breve critica della proposta di Zagzebski e alcune riflessioni sui vantaggi e le prospettive di ricerca che essa apre. (shrink)

There are many interpretative problems, which are to be found in the domain of quantum mechanics, but the measurement problem is one of the most troublesome. According to the standard formulation of this theory, an observer is needed to cause a collapse of the wave function of any isolated quantum system. But in the case of the Universe - the possible largest isolated quantum system - there is no external observer that could be responsible for such a collapse. An interpretation (...) of quantum theory, which solves this difficulty, is the so called Many Worlds Theory, originally credited to Hugh Everett. This paper presents some main ideas of this theory and compares its qualities and faults. (shrink)

Paradoxes arises in self-referential language if a new perception cannot be adequately described. A solution is only possible by revising the categorical system as well as the language. This work focuses on the second aspect. The non-standard, modal proposals for the above-mentioned semantic paradoxes fall to completely satisfy both aspects since, as we still demonstrate, the language becomes self-restricting, which then bears serious consequences.

Paradoxes arises in self-referential language if a new perception cannot be adequately described. A solution is only possible by revising the categorical system as well as the language. This work focuses on the second aspect. The non-standard, modal proposals for the above-mentioned semantic paradoxes fall to completely satisfy both aspects since, as we still demonstrate, the language becomes self-restricting, which then bears serious consequences.

The main purpose of the article is to show that the assumption of a power or force which connects cause and effect is an essential characteristic of our concept of cause. The article is divided in two parts. In the first one I present the criteria of the Agency Theory of Causality which I appreciate as correct. I show why, according to my point of view, this theory assumes the idea of force connecting cause and effect, and I propose that (...) the idea originates in the experience of “being compelled or induced” to undertake an action. In the second part of my article, I analyse an argument in favour of the opinion of Backwards Causation presented by Michael Dummett. Dummett’s argument demonstrates that just as the fatalist does not have arguments against those who believe in causality, so those who do not believe in backwards causation do not have arguments against those who do believe in it. I show that it is also the other way round: people who believe in causality cannot convince the fatalist, and people who believe in backwards causation cannot convince people not already convinced. So the two different opinions (the belief in causality and the belief in the absence of causality in its different forms) are both compatible with the empirical experience. The difference is to be looked for in an unverifiable assumption, and my proposal is that the difference lies in the opposite assumptions regarding the force connecting the events in consideration. At the end, I investigate the apparent implausibility of backwards causation. I believe that the reason it is regarded as implausible has to do with the experience that localize force as the factor that links cause and effect. (shrink)

For a better understanding of Julián Marías’ Metaphysic Antropology, it is recommendable going back to the Ortega’s mereology, epistemology and metaphysic, especially in order to clarify the meaning of “structure”, “system”, “organ” and “function”. The vital reason is personal project as the systematic openness to its circumstance, whose unitary, empirical and structural structure is “man”.

Este artigo busca analisar o conceito particular de informação ditado pela Teoria Matemática da Comunicação, rever a visão matematizada de Shannon e Weaver, tangenciando pelo tempo espiralado que antecede e vai desde a sua aparição nos idos de 1949, o seu “apagamento” por conta de outras teorias que lhe sucederam, seu retorno à cena pela via de estudos desenvolvidos por alguns pesquisadores que se debruçam sobre questões que envolvem a informação, bem como a sua contribuição para a Ciência da Informação (...) e outras áreas do conhecimento, atentando para a diversidade dos discursos e os conceitos operativos que oscilam neste percurso. (shrink)