The objective of this work is to carry out a genetic study on the Husserlian concept of noema based in the givenness of the real body in the passive experience of pain. The development focuses, either, on the delimitation of the painful body given in its physical sphere in attention to its material properties, and in the eventual integration of this passively given body in the so-called noetic-noematic structure regarding the intentional revelation that pain implies. To do this, pain will (...) first be briefly examined in light of "original" passivity. Secondly, the way in which the body is given in its real disposition and its understanding as a bodily ego in experiencing pain will be contemplated. Thirdly, considering the “original” constitution of the body in pain in a broad sense, emphasis will be placed on its correspondence with intentionality, a matter that only confirms that pain is a form of perception. Finally, the deployment of the genetically viewed noema is given on the basis of the determination of the real body as a noematic object. (shrink)

El presente artículo tiene como objetivo señalar el procedimiento, que Jean Paul Sartre lleva a cabo en su primera obra filosófica, La trascendencia del ego. A nuestro juicio, esta obra al igual que El ser y la nada tiene como fundamento metodológico la llamada “ontología fenomenológica”. Con el fin de fundamentar esta tesis señalamos que el ego trascendente y el cogito tienen el mismo sentido ontológico que el ser-en-sí y ser-para-sí.

Cabe ubicar la teoría política de Hannah Arendt dentro de lo que, en un influyente libro publicado en 2007, Oliver Marchart ha denominado pensamiento político posfundacional. Sus escritos, por lo tanto, pueden considerarse pioneros dentro de una de las corrientes actuales de la filosofía política más fértiles y originales.

Martin Heidegger replanteó la tradicional pregunta “¿qué es el hombre?” a partir de una clave ontológica, es decir, situando la pregunta por el ser en el centro de la problemática filosófica. Se estudiarán, en concreto, las respuestas a esta cuestión realizadas, por un lado, en Ser y tiempo y, por otro lado, en el escrito Meditación (redactado entre 1938/1939). En conjunto, se tratarán de mostrar algunas de las aportaciones relevantes de Heidegger de cara a una redefinición de los seres humanos (...) que está en ciernes en la fase final de la moderni-dad. (shrink)

La filosofía de la técnica propuesta por Heidegger tiene uno de sus hilos conductores en la crisis ecológica. A partir de aquí se pueden señalar sus vínculos con la tradición del marxismo y la economía ambiental, la pro-puesta del decrecimiento y una renovada filosofía de la naturaleza.

La filosofía actual está marcada por una crisis de la concepción moderna de la historia. Por eso, una de sus tareas consiste en volver a plantear la pregunta “¿qué es la historia?” En este artículo buscaremos los elementos para elaborar una respuesta en algunos textos concretos de Husserl, Heidegger, Benjamin y Foucault. El núcleo de la propuesta consistirá en distinguir entre un _a priori _formal de la historia y un _a priori _material, todo ello pensado desde una ontología del acontecimiento.

This work proposes that pain meets the requirements of being characterized as a secondary quality, as it covers, like a color, a determined extension. The argument seeks to establish a literal pain-color analogy through an inquiry into the intensity and location of the pain. From the classic intensity/location relationship reported by patients with acute appendicitis, three degrees of pain are distinguished: mild, moderate, and severe. The objective is only achieved by examining the Body’s extensional determinations (primary quality) insofar as each (...) of these degrees of pain covers three particular measures. Once these three measures have been explored according to the perforation process (tissue damage), the work ends by identifying pain as a transcendent moment. (shrink)

I address the problem of how Socrates can claim his elenchus, or refutation, establishes the falsehood of his interlocutor's initial claim, when all it seems to do is show that the initial claim is inconsistent with other beliefs that the interlocutor expresses in the argument. ;To address this problem, I first uncover its fundamentals, including its central issue and main assumptions. This is an epistemological problem, the central issue of which is how Socrates thinks he and the interlocutor are justified (...) in thinking that the auxiliary premises in his elenctic arguments are true. If they have the requisite justification for the auxiliary premises, then they have the requisite justification that the interlocutor's initial claim is false. Second, I argue that the main assumptions of the problem are justified and thereby argue that there is a legitimate problem that needs to be solved. Third, I argue that this problem has not been adequately solved. Fourth, I argue for my own original solution. ;My solution is that in cases within the scope of the problem, Socrates and the interlocutor agree to the auxiliary premises under two important conditions: they both aim to acquire truth and avoid error,1 and they both say what they really think. When they agree under these conditions, Socrates thinks they secure from each other corroborative agreement: they both check with each other that their judgements about that to which they agree have objectivity. Socrates' fundamental epistemic intuition is that agreement under these conditions amounts to something regarding justification for that upon which they agree; we can't expect to make any philosophical progress at all unless we thought that our agreements under these conditions stood for something. ;This solves the problem because Socrates and the interlocutor disagree about the initial claim, but they have corroborative agreement to the auxiliary premises, which gives both Socrates and the interlocutor the requisite justification for them. Since the auxiliary premises imply the negation of the initial claim, both Socrates and the interlocutor can justifiably think that the elenctic argument establishes the falsehood of the initial claim. ;1This condition is similar to one proposed by Keith Lehrer , 130), as are other insights that provided inspiration for the solution presented here. (shrink)

The objective of this work is to carry out a genetic study on the Husserlian concept of noema based in the givenness of the real body in the passive experience of pain. The development focuses, either, on the delimitation of the painful body given in its physical sphere in attention to its material properties, and in the eventual integration of this passively given body in the so-called noetic-noematic structure regarding the intentional revelation that pain implies. To do this, pain will (...) first be briefly examined in light of "original" passivity. Secondly, the way in which the body is given in its real disposition and its understanding as a bodily ego in experiencing pain will be contemplated. Thirdly, considering the “original” constitution of the body in pain in a broad sense, emphasis will be placed on its correspondence with intentionality, a matter that only confirms that pain is a form of perception. Finally, the deployment of the genetically viewed noema is given on the basis of the determination of the real body as a noematic object. (shrink)

Uno de los pilares del giro idealista de la fenomenología realizado por Husserl se encuentra en el parágrafo 49 del tratado Ideen I publicado en 1913. En este artículo se expo-nen sus tesis centrales y se someten a discusión.One of the mainstays of the idealistic turn of Phenomenology made by Husserl is in paragraph 49 of the treatise Ideen I, published in 1913. The aim of this paper is to expose its central theses and subject them to discussion.

Pese al tiempo transcurrido el darwinismo aún no ha sido plenamente asumido o asimilado. Aceptado esto nuestro principal objetivo consistirá en justificar ―en diferentes direcciones― que el darwinismo sólo es coherente, en el fondo, con una filosofía post-humanista. Sin olvidar que en la Modernidad la filosofía idealista es enteramente solidaria de la ideología humanista que sigue imperando en nuestro tiempo. Esto último explica a la vez al menos dos cosas: por un lado, lo poco que se ha desarrollado el nexo (...) que aquí intentamos reforzar, por otro, el interés y la relevancia que tiene el hacerlo. (shrink)

Taking into account Hegel´s suggestion on Novalis´ thought, we will outline the main characteristics of the concept of subjectivity for this author. Firstly, we will show the context in which this theory emerges. Secondly, we will elaborate on its relation with the question of Statement. Lastly, we will point out some aspects of Novalis´ Philosophy related to his conception of Subject, such as the questions of Art, Religion and men´s destiny in History.

Ensayos-homenaje en el primer centenario del nacimiento del fil sofo espa ol, que abordan diversos aspectos de la obra de Ortega. Los cuatro trabajos dibujan con rigor algunos de los horizontes planteados por el maestro y respetan la debida modernidad conceptual. la compilaci n estuvo a cargo de Fernando Salmer n, Alejandro Rossi, Luis Villoro y Ram n Xirau.

This book provides both an introduction to the philosophy of scientific modeling and a contribution to the discussion and clarification of two recent philosophical conceptions of models: artifactualism and fictionalism. These can be viewed as different stances concerning the standard representationalist account of scientific models. By better understanding these two alternative views, readers will gain a deeper insight into what a model is as well as how models function in different sciences. Fictionalism has been a traditional epistemological stance related to (...) antirealist construals of laws and theories, such as instrumentalism and inferentialism. By contrast, the more recent fictional view of models holds that scientific models must be conceived of as the same kind of entities as literary characters and places. This approach is essentially an answer to the ontological question concerning the nature of models, which in principle is not incompatible with a representationalist account of the function of models. The artifactual view of models is an approach according to which scientific models are epistemic artifacts, whose main function is not to represent the phenomena but rather to provide epistemic access to them. It can be conceived of as a non-representationalist and pragmatic account of modeling, which does not intend to focus on the ontology of models but rather on the ways they are built and used for different purposes. The different essays address questions such as the artifactual view of idealization, the use of information theory to elucidate the concepts of abstraction and idealization, the deidealization of models, the nature of scientific fictions, the structural account of representation and the ontological status of structures, the role of surrogative reasoning with models, and the use of models for explaining and predicting physical phenomena. (shrink)

Todas as dimensões do ensino de geografia contribuem para a construção de referenciais de leitura do mundo, conferem poder a indivíduos e grupos em suas interações e relações, do mesmo modo que os posiciona, tanto do ponto de vista geográfico quanto social. A Geografia tem, portanto, na perspectiva de Santos (2009), relação direta com a constituição da ideia de raça e com a instauração de formas de relações raciais. Neste artigo tem-se como objetivo identificar como as dimensões das colonialidades, ou (...) seja, a colonialidade o poder, do saber e do ser se reproduzem do ensino de Geografia na interface com as relações étnico-raciais e, ao mesmo tempo, analisar como as epistemes decoloniais e a perspectiva de educação antirracista, em conformidade com a lei 10.639/2003, interpelam os processos de racialização e produção do conhecimento acerca das relações étnico-raciais no ensino de Geografia. (shrink)

In this article, an attempt was made to identify the level of community social participation according to age, gender and the structural characteristics of the personal support networks in a population displaced by floods in the Colombian Caribbean. The research was based in a non-experimental methodology with an associative-relational strategy. An intentional non-probabilistic sample of 151 people affected by the winter wave in the south of the Department of Atlántico (Colombia) was selected. In total, the study included 42 males (27.8 (...) %) and 109 females (72.2 %) participants, with an average age of 37.48 (±14, Range 18 - 80) and average relocation time of 21.79 months (± 8.22, Range 5-36). The Arizona Social Support Interview Schedule (ASSIS) and Community Empowerment instruments were responded to with an instrument adapted from the leadership competence factor. The results show lower rates of intermediation in the older population, and the relationship between social participation and gender shows equally cohesive social support networks in men and women. This evidence is discussed to promote psychosocial interventions aimed to increase community engagement and empowerment of people that have experienced non-voluntary mobility processes. (shrink)

Apesar da exegese bíblica empreendida no Leviatã ser a ferramenta que ampara a defesa de Hobbes de que alma é mortal, o artigo pretende destacar que a doutrina da mortalidade é consequente à defesa hobbesiana de que tudo o que existe é corpo, de modo que a doutrina contrária, a da imortalidade natural, não se opõe apenas à jurisdição da soberania, mas à própria natureza das coisas, que inevitavelmente adestra a leitura do filósofo da palavra revelada de Deus.

In this essay I revise, based on the notion of the ‘enlightened ruler’ or mingzhu and his critique of the literati of his time, the common belief that Han Fei was an amoralist and an advocate of tyranny. Instead, I will argue that his writings are dedicated to advising those who ought to rule in order to achieve the goal of a peaceful and stable society framed by laws in accordance with the dao.

Este trabajo tiene por objeto investigar desde un punto vista histórico filosófico las consecuencias políticas de la separación entre la razón y la fe en el pensamiento de Marsilio de Padua. En él se explora la crisis que produce la aceptación irrestricta de la metafísica de Aristóteles, autor a partir del cual Marsilio realiza su análisis de la civitas, y algunas de sus consecuencias inmediatas en la filosofía política y el orden jurídico social de su tiempo: el uso de la (...) razón pura como instrumento exclusivo de análisis social, la separación de la ley humana de la ley eterna, y la búsqueda y consecución del bien común inmanente por sobre el trascendente, antecedentes que conforman el inicio del llamado liberalismo político. A modo de conclusión, se intentará demostrar que algunos de los postulados básicos que caracterizan el pensamiento liberal político moderno se encuentran virtualmente precontenidos en el pensamiento de este filósofo medieval. This work aims to investigate from a historic and philosophical point of view, the political consequences of the break up between faith and reason in Marsilius of Padua’s thought. It’s explored the crisis generated by the unrestricted acceptance of Aristotle’s metaphysics, from whom Marsilius raises his analysis of the civitas, and some of the immediate consequences in the political philosophy and the legal social order of his time: the use of pure reason as an exclusive instrument of social analysis, the separation of the human law from the eternal law, and the research and attainment of the immanent common good over the transcendent one, a background that builds the so called political liberalism. As a way to conclude, we’ll try to demonstrate that some of the basic premises that distinguish the modern liberal thought are virtually pre-held in Marsilius of Padua’s philosophy. (shrink)

Civic Humanism is one de most relevant theories in present day political philosophy. Its main characteristics are the rejection of radical individualism, the emphasis on the social and political responsibility of citizens, and the consideration that the realisation of a mature personality is only possible through communities on pre-political and pre-economical levels. The author of this paper maintains that there is a continuity from the start of Civic Humanism in Renaissance until its revival in XX Century. He defends as well (...) that the philosophical roots of Civic Humanism can be found in the aristotelian practical philosophy, especially in the notions of good citizen, good life, common good and teleological praxis. (shrink)

This article starts from the analytical disconnection between feminisms and republicanism and investigates the potential of an academic and political conversation between them. The text takes up some of the intersections between feminism and republicanism over the past few decades and draws attention to the greater interest that has been verified recently. Furthermore, the article proposes spaces where potential conversation between feminism and republicanism can take place: examining the relationship between material dispossession, dependence, and freedom; across the public, private, and (...) domestic spheres; and the implications of extending autonomy to consider bodily autonomy. It ends with a brief reference to political participation as a feminist and republican virtue. Finally, the article stresses the need to produce a republican feminist revival. (shrink)

Valiosa antología, precedida por una exposición del positivismo europeo (Carlos Paladines Escudero) y otra sobre esa misma corriente en Ecuador (Samuel Guerra Bravo). Este último sostiene que el positivismo en el Ecuador fue 'la ideología de la burguesía comercial-bancaria de Guayaquil que 'controló' el país entre 1895 y 1934'. Los autores cuyos textos se incluyen son: Julio Endara, Juan H. Peralta, Julio Arauz y César H. Semblantes, todos del siglo XX"--Handbook of Latin American Studies, v. 58.