Uno de los conceptos básicos de la filosofía práctica es el de persona. Sin este concepto no se dejan pensar coherentemente cuestiones esenciales de la política, la ética, el derecho y la moral. La complejidad de la existencia humana –la cual se “resume” en que nunca se es solamente sujeto de derecho, ciudadano o heredero de una determinada tradición cultural– implica el riesgo del reduccionismo, es decir, de la explicación de lo que significa llevar la vida de una persona desde (...) sólo una perspectiva de la existencia humana. Luego de presentar algunas de las estaciones centrales de la prehistoria y la historia del concepto de persona, el artículo ofrece algunos elementos que podrían servir para formular un concepto no reduccionista de la persona en el ámbito específico de la filosofía de la justicia social. (shrink)

Lopera, Maria Teresa: Justicia distribuiva ¿Legitimidad o consenso?Medellín: Universidad de Antioquia, colección Otraparte, 1999, pp. 128.

Lopera, Maria Teresa: Justicia distribuiva ¿Legitimidad o consenso?Medellín: Universidad de Antioquia, colección Otraparte, 1999, pp. 128.

The paper presents Amartya Sen’s critique of the anthropological model that underlies the conception of neoclassical economics, in order to present the conception of subject offered by the abilities approach and then the notion of development as freedom.

Uno de los conceptos básicos de la filosofía práctica es el de persona. Sin este concepto no se dejan pensar coherentemente cuestiones esenciales de la política, la ética, el derecho y la moral. La complejidad de la existencia humana –la cual se “resume” en que nunca se es solamente sujeto de derecho, ciudadano o heredero de una determinada tradición cultural– implica el riesgo del reduccionismo, es decir, de la explicación de lo que significa llevar la vida de una persona desde (...) sólo una perspectiva de la existencia humana. Luego de presentar algunas de las estaciones centrales de la prehistoria y la historia del concepto de persona, el artículo ofrece algunos elementos que podrían servir para formular un concepto no reduccionista de la persona en el ámbito específico de la filosofía de la justicia social. (shrink)

En alguna noche del siglo II de nuestra era, el emperador Marco Aurelio escribía lo que después se conocería como sus Meditaciones. En uno de estos fragmentos dice lo siguiente: “Si la capacidad intelectiva nos es común, también la razón, por la que somos racionales, nos es común. Si es así, también es común la razón que prescribe lo que debemos hacer o no. Si es así, también la ley es común. Si es así, somos ciudadanos. Si es así, participamos (...) de alguna clase de constitución política. Si es así, el mundo es como una ciudad. Porque ¿de qué otra constitución común se diría que participa todo el género humano? Y de allí, de esa ciudad común, nos viene también la capacidad intelectiva, la racional y la legal. ¿O de dónde?”. (shrink)

El artículo presenta la crítica de Amartya Sen al modelo antropológico que subyace a la concepción de la economía neoclásica (sobre todo en sus versiones utilitarista y de la elección racional), para exponer luego la concepción de sujeto que ofrece el enfoque de las capacidades y la noción del desarrollo como libertad.

RESUMEN El presente artículo resalta los aspectos constitutivos del Dasein expuestos por Heidegger en Ser y tiempo, con el propósito de referirlos a un personaje literario como ejemplo de una posible aplicación de la analítica existenciaria al ámbito literario. Con ello se pretende relacionar la concepción de existencia y muerte del pensamiento filosófico de Heidegger con la representación literaria de Vallejo. Para este objetivo se analizan los términos peculiares de los ámbitos y autores elegidos, y se contrastan en busca de (...) afinidad. Finalmente, el texto cierra con la coincidencia entre el pensar del filósofo y el literato. ABSTRACT This article brings into prominence the constitutive aspects of Dasein exposed by Heidegger in Being and Time, which will be referred to a literary character as an example of one possible application from the existential analytics to the literary field. Whit it pretends to relate the conception of existence and death from Heidegger's philosophical thought with Vallejo's literary representation. To this target are analyzed the peculiar terms from fields and authors chosen and are contrasted in search for affinity. Finally, the text concludes with a coincidence between the thinking of the philosopher and litterateur. (shrink)

En este texto se desarrollará una temática problemática y dilemática en tanto que se hará una reflexión sobre los efectos de la pandemia para las personas. Se afirmará que esta pandemia ha dejado enfermedades por tratar y curar; estas enfermedades no son solo del cuerpo; nos ha dejado entender la necesidad de cuidado de sí como un cuidado también del otro. Por esto, planear y proponer algunas virtudes que orienten dicha búsqueda de sabiduría. El texto consta de seis partes donde (...) se enmarcará la pandemia como el problema a abordar, luego se tratará el asunto de la acción humana y sus implicaciones para sí mismo y para el otro; estas acciones provienen de la autonomía y del cuidado de sí que requiere unas virtudes con las cuales se transforma a la persona y a la comunidad. (shrink)

Alfonso Monsalve Solórzano: Colombia: democracia y paz. Medellín, Fondo Editorial Universidad Pontificia Bolivariana, 1999, pp. 378.

We study notions of independence appropriate for a stability theory of metric abstract elementary classes (for short, MAECs). We build on previous notions used in the discrete case, and adapt definitions to the metric case. In particular, we study notions that behave well under superstability‐like assumptions. Also, under uniqueness of limit models, we study domination, orthogonality and parallelism of Galois types in MAECs.

This paper analyzes the impact that Lamarckian evolutionary theory had in the scientific community during the period between the advent of Zoological Philosophy and the publication Origin of Species. During these 50 years Lamarck’s model was a well known theory and it was discussed by the scientific community as a hypothesis to explain the changing nature of the fossil record throughout the history of Earth. Lamarck’s transmutation theory established the foundation of an evolutionary model introducing a new way to research (...) in nature. Darwin’s selectionist theory was proposed in 1859 to explain the origin of species within this epistemological process. In this context, Charles Lyell’s Principles of Geology and Auguste Comte’s Cours de Philosophie Positive appear as two major works for the dissemination of Lamarck’s evolutionary ideology after the death of the French naturalist in 1829. (shrink)

Baudelaire's response to Delacroix's art and theories provides a particularly fruitful focus for a study of the new rapport between the former sister arts. There is little similarity between Delacroix's action-filled exotic subjects and Baudelaire's more intimate and private poetry; their arts must therefore be related in some domain apart from content. We are aided in deciphering this domain by Baudelaire's extensive commentary on Delacroix. Moreover, perhaps because of its subtlety, the relationship between these arts has not received the attention (...) it deserves.1 Yet no sooner is the possibility for such a study recognized than the problems it entails become apparent. Without the focus of common subjects, where does one begin? The dangers of impressionistic comparisons of study are readily apparent in the tendency of Geistesgeschichte studies to transfer stylistic terms from one art form to another, creating such bizarre transpositions as "the visible chamber music of the bent furniture" or the "Titian style of the madrigal" in Spengler's Decline of the West or Wylie Sypher's suggestion that a Shakespearean play is like a Renaissance painting because it makes use of "perspective" to create a real and believable world.2 And indeed it would be misleading to look for particular stylistic similarities between Delacroix and Baudelaire. Delacroix's dissolution of solid color masses into separate strokes of different colors, for example, would appear to be closer to Rimbaud's disjointed language than to Baudelaire's carefully interwoven sentences. Only by viewing the two art forms as interconnected systems can we determine their relationship. If the new affiliation of poetry and painting in the Romantic period derives from the expression of imaginative unity, a critical approach to their relationship must be attuned to different ways of expressing unity. The theoretical framework that accounts most completely for the kind of relationship existing between Delacroix and Baudelaire is provided by the structuralists, although, as we shall see, even this approach has limitations. · 1. There are several studies of Baudelaire's aesthetics and criticism, such as André Ferran's L'Esthétique de Baudelaire , Margaret Gilman's Baudelaire the Critic , and Jean Prévost's Baudelaire: essai sur l'inspiration et la création poétiques , which contain sections on the influence of Delacroix but do not extend their analysis into Baudelaire's poetry as a whole. More specific works, such as Lucie Horner's Baudelaire critique de Delacroix , provides a detailed study of their relationship based on their correspondence and references to one another, but no analysis of the relationship between their two art forms. Some studies of Baudelaire's poetry, such as Lloyd James Austin's L'Univers poétique de Baudelaire: symbolisme et symbolique and Martin Turnell's Baudelaire: A Study of His Poetry , point out aspects of Baudelaire's poems that appear relevant to the relationship with Delacroix, but they do not make these connections themselves. Most commentary on the relationship of Delacroix to Baudelaire's poetry is limited to those few poems that Baudelaire wrote on Delacroix's paintings.· 2. Wellek and Warren quote the comments on Spengler in Theory of Literature, p. 131. Sypher's comments are in Four Ages of Renaissance Style: Transformations in Art and Literature 1400-1700 , pp. 79-80. Elizabeth Abel is an assistant professor of English at the University of Chicago. A coeditor of Critical Inquiry, she is currently writing a book on literary and psychoanalytic representation of female identity. (shrink)

Moral Seduction Theory suggests that auditors are morally compromised by the perceived consequences of their opinions. The root of the auditing problem appears to result in an unintentional bias rather than in dishonesty. Although important accounting reforms have been taken to deal with auditors' trustworthiness, their lack of independence has not been adequately addressed. The new regulation (Sarbanes-Oxley Act) is a consequence of an incorrect understanding of the main true source of auditor's biases. We have developed a cognitive approach by (...) connecting the Throughput Model (TM) to the Moral Seduction Theory. This approach allows a better understanding of how conflicts of interest lead auditors to avoid the issuance of warning signals to stakeholders. We have tested our model by conducting a hypothetical scenario with eighty experienced auditors from international accounting firms. Our results confirm auditors' unintentional reluctance to issue qualified audit opinions alerting investors due to their fear of precipitating clients' final bankruptcy. The main implication is that, more than a regulation, effort should be made in monitoring those conflicts of interest to reduce unintentional bias. (shrink)

Yuk Hui refers to cosmotechnics as the deep interweaving of human action and technology as shaped by diverse moral universes. In this article, I pit two views of cosmotechnics against each other. I...

If there is no inner model with ω many strong cardinals, then there is a set forcing extension of the universe with a projective well-ordering of the reals.

This paper is an enquiry into the philosophical fault-line that leads from mechanicism to posthumanism. I focus on a central aspect of posthumanism: the erosion of the distinction between organism and machine, nature and art, and the biological and engineering sciences. I claim that this shift can be placed in the seventeenth century, in Descartes’s biology. The Cartesian fusion of the natural and technological opened the door to distinctly posthuman understandings of the living body, its relation to technological extensions, and (...) the possibility of its drastic alteration. Descartes’s mechanicism demanded a reconceptualization of bodily boundaries, organismic unity, natural finality, causation, and bio/technological instrumentality; all of which Descartes boldly theorized in terms of the wondrous technologies of his day. This radical proposal obscured the possibility of thinking the human as ontologically unique, or as having an ideal unity. This paper will examine the posthuman ramifications of these aspects of Descartes’s philosophy. (shrink)

Rips et al. claim that the principles underlying the structure of natural numbers cannot be inferred from interactions with the physical world. However, in their target article they failed to consider an important source of interaction: finger counting. Here, we show that finger counting satisfies all the conditions required for allowing the concept of numbers to emerge from sensorimotor experience through a bottom-up process.

The idea of inclusive collective decision-making is important in establishing democratic legitimacy, but it fails when citizens are excluded. Stated-preference methods of valuation, which are commonly used in economics, have been criticised because the principle of willingness to pay may exclude low-income earners who do not have the capacity to pay. Deliberative valuation has been advocated as a way to overcome this problem, but deliberation may also be exclusive. In this review, two deliberative valuation frameworks are compared. The first is (...) grounded on the idea of rational discourse that emphasises argument at the expense of other communicative strategies. It seeks to secure inclusion through procedural rules and prerequisites, but fails to address the underlying democratic limitation of argumentation. The second does not rely on the distinction between rational and rhetorical speech, and therefore admits alternative forms of communication. This approach recognises differences in the communicative capacities and practices of those who take part in deliberation, and so is better equipped to improve, though not to guarantee, inclusion. (shrink)

This paper presents key elements of Paolo Prodi´s historiagraphic theory that allow us to include him in the contemporary debate on the rol of religion and morality within democratic societies. The text is developed in three moments. First, we will briefly describe the aforementioned debate. Second, we will present the theorical elements found in Prodi’s works which are more relevant for the topic discussed. Finally, we will offer some critical comments in order to present what, for us, is still an (...) open discussion. (shrink)

This paper is an attempt to clarify, from a Thomistic point of view, the nature and method of metaphysics. I argue that metaphysics' object is created being, not God, even if God enters metaphysics as efficient cause of metaphysic's object. Also, that metaphysics is a science, insofar as a particular kind of coherent reasoning process, going from the many to understand a certain oneness, and then from that oneness to reinterpret the many. Moreover, that, in this particular process of reasoning, (...) doctrinal topics must follow a certain order. Thus, in particular, I argue that the distinction between essence and act of being in every creature cannot be argued before arguing the existence of God. I touch upon the notion of separation in metaphysics and I compare Aquinas' notion of resolution with Fabro's notion. (shrink)

Resumen: Una de las formas más comunes y menos estudiadas de parcialidad judicial subjetiva es la disminución de la credibilidad otorgada a un testigo debido a un prejuicio identitario implícito del agente judicial. En la epistemología social, este fenómeno ha sido estudiado bajo la rúbrica de la injusticia testimonial. En este ensayo mostramos que para determinar la ocurrencia de un caso de injusticia testimonial en el derecho se deben cumplir tres condiciones que son imposibles de verificar empíricamente y que están (...) basadas en presupuestos psicológicos que han sido puestos en duda en años recientes. Sin la posibilidad de verificar estas condiciones, estamos frente a un tipo de parcialidad judicial indetectable. En su lugar, ofrecemos una nueva forma de entender la injusticia testimonial en el derecho como un fenómeno más general que describe una tendencia comportamental prejuiciosa recurrente por parte de un agente judicial. Entendida de este modo, la injusticia testimonial es completamente verificable. -/- Abstract: One of the most common and least studied forms of subjective judicial partiality is the credibility deficit suffered by a witness due to an implicit identity prejudice in a judicial agent. Social epistemologists have studied this form of partiality under the rubric, “testimonial injustice.” In this essay we argue that to verify the occurrence of a singular instance of testimonial injustice in law three facts must be established, none of which can be established with any degree of confidence. Furthermore, all of them are based on psychological suppositions that have been recently discredited. Without the possibility of establishing these facts, we end up with an undetectable form of subjective judicial partiality. In its place, we offer a new way of understanding testimonial injustice in law as a general phenomenon that describes a recurrent pattern of prejudiced behavior in a judicial agent. Under this characterization, testimonial injustice becomes empirically verifiable. (shrink)

In Book I of Plato’s Republic, Thrasymachus famously maintains that ideas of morality and justice are nothing more than an ideology indoctrinated in “the weaker” to benefit “the stronger.” This is Thrasymachus’s challenge to morality: the thesis that some social arrangements, including some moral norms, are products of ‘false consciousness.’ False consciousness occurs when a dominant social group shapes the beliefs and desires of a subordinate group in such a way that the subordinates act for the benefit of the dominants, (...) but against their own interests. In this paper, I grant that some moral norms emerge or persist because of false consciousness. However, I shall argue that these norms actually have the function of impartially promoting the interests of all persons in their range of application. Even if the actual effect of false consciousness norms is to benefit a powerful class while being harmful and discriminatory toward others, the true function of false consciousness norms is the intended effect that they were designed to have. And the crucial feature of false consciousness norms is that their designers—particularly subordinates—teach, preach, follow, and enforce them with the intention of promoting the mutual interests of everyone to whom the norms apply. (shrink)

The purpose of this article is to explore the concept of Philosophy within the works written by Wittgenstein if we take into account the ambivalent sense of the term phármakon. Thus, it will be outlined a contest of paradoxes between, on the one hand, healthiness, sanity, and the adaptable confidence produced by western rationality materialized into objective science, and, on the other hand, sickness, insanity, the world of perplexities, and the realm of desire and death, essential to philosophical thought. Bearing (...) in mind last Wittgenstein’s approaches, we will understand the Tractatus both critical to the deficiencies of western Reason and imprisoned within them. But the “enchanting” power of western Reason, conducting to identify rationality and scientificity in that work, will be conjured in the last Wittgenstein through the opening of plural realms of rationality and of discourses. In this way, philosophical questions will be rescued from silence and absurdity. (shrink)

There is a growing awareness that there are many subtle forms of exclusion and partiality that affect the correct workings of a judicial system. The concept of epistemic injustice, introduced by the philosopher Miranda Fricker, is a useful conceptual tool to understand forms of judicial partiality that often go undetected. In this paper, we present Fricker’s original theory and some of the applications of the concept of epistemic injustice in legal processes. In particular, we want to show that the seed (...) planted by Fricker has flourished into a rich field of study in which the concept is used to analyze many different phenomena in law, not always following the original characterization provided by her. This has led to a distinction between what we will call the narrow version of the concept, which is closer to Fricker’s original account, and the wider version of epistemic injustice, which is a more controversial notion because it is always on the verge of morphing into other well-known concepts like sexism, racial discrimination, oppression, silencing, and gaslighting. We will show that the value of the narrow version is mostly theoretical, and that in order to use the concept of epistemic injustice one must adopt a more liberal understanding of it. (shrink)

The central idea of the paper is that human thinking consists in a movement through which a person socially interacts with herself. Consequently, thinking does not offer the experience of a private refuge in the intimacy of the individual thinker's self-knowing, but a field where multiple points of view interact by contesting, distancing, approaching, agreeing or disagreeing, one to another. Classical (Isocrates, 1929/1968) and contemporary (Billig, 1987) rhetorical approaches to thinking stress that both “inner” and “social” discourse are addressed to (...) someone else, are determined by the anticipation of this audience, and both are interested in persuading it. In doing so, the discursive, rhetoric, and dialogic aspects of thinking become tied to argumentation. The paper tries to show, following the dialogical notion of discourse of Bakhtin (1986) and Vološinov (1929/1986) that, since every act of thinking consists in the raising of a point of view addressing another one and oriented by a particular interest, every stream of thought involves a rhetorical activity. A distinction between rhetoric and argumentation is proposed. On this basis, the rhetorical nature of thinking is discussed beyond argumentative discourse. Overall, this discussion contributes to a rhetorical approach to dialogism. (shrink)

RESUMEN La teleosemántica es el intento de naturalizar el contenido mental mediante el recurso al concepto de función biológica. En el presente artículo se argumenta que la teleosemántica carece de los recursos necesarios para hacer frente a tres problemas: la indeterminación del contenido, el carácter abstracto de este y la inutilidad biológica de algunas de las representaciones que pueden albergar organismos como los humanos. ABSTRACT Teleosemantics is the attempt to naturalize mental content by resorting to the concept of biological function. (...) The article argues that teleosemantics lacks the necessary resources to solve three problems: the indeterminacy of content, its abstract nature, and the biological uselessness of some of the representations of certain organisms such as human beings. (shrink)