El objetivo de este artículo es ofrecer, al hilo de un análisis del texto de la Fenomenologíadel Espíritu que comenta la Antígona de Sófocles, una interpretación del concepto hegeliano de acciónque pone en cuestión la tesis, defendida habitualmente, según la cual Hegel habría pretendido que elconflicto trágico resulta superado por la acción moderna.Ese texto revela que la acción, que comparece ahí como principio absoluto, posee sin embargo unaestructura quebrada y paradójica: necesariamente presupone y niega una instancia en sí, inmediata ysustantiva (...) que, finalmente, oculta la negatividad de la muerte. En la medida en que esa vinculación ala sustancia se demuestra así consustancial a la acción, el trabajo concluye, frente a otras lecturas, que,aun cuando la historia del espíritu haya dejado atrás la “sustancia ética” antigua, la acción nopuede liberarse para Hegel del carácter trágico. Por último, defiende el sentido en el que precisamenteesta condición trágica la determina a la vez como destructiva y productiva, capaz de abrir la historia. (shrink)

En el siguiente ensayo se realiza un análisis crítico del tecnicismo cientificista surgido en la modernidad, a través del pensamiento existencialista de William Barrett, quien se destaca por ser uno de los principales promotores del existencialismo en Norteamérica. Con esto, Barrett pretendía contrarrestar el auge del saber tecnocientífico que se encontraba influenciando de manera negativa en la filosofía norteamericana y, además, en la religión; provocando un tránsito de la fe religiosa a la fe centrada en la técnica-tecnología, lo que ocasiona (...) el ‘sentimiento de desamparo’ en el sujeto. De esta manera, Barrett presenta al existencialismo como la mejor opción para remediar la crisis ético-antropológica que el hombre moderno se encontraba padeciendo, ya que le permite recuperar el sentido de lo humano y concientizar a la prominente masa de individuos para que puedan descubrir su verdadero destino histórico. (shrink)

Name der Zeitschrift: Semiotica Heft: Ahead of print.

brazil has gone through a long process of colonization that still leaves violent marks in the ways of relating to quilombola communities, producing the devaluation of their cultures and knowledge. Through colonization, the lives of quilombola children and young people have become invisible in the face of scientific knowledge that uses European authors as a reference and the urban middle classes as a model. In this text, we present the results of an interventional research carried out between 2017 and 2019, (...) with about 30 children and young people living in a quilombola community in Cafuringa, in Campos dos Goytacazes-RJ. We seek to understand how the experiences of childhood and youth are constituted from the relationships that children and young people establish with the territory, their uses and appropriations, and the modes of subjectification in the face of conflicts experienced in the community. Children take ownership of the territory through collective games held outdoors, in which they explore community spaces, and interact with the land, animals, plants and trees. For these children, these spaces can be "bewitched", "haunted", "sacred", and while fascinating, also generate fear. These ways of relating to the territory are in conflict with the agricultural produce and horse breeding farms, which consider the land as a business, and animals and plants as goods. The children's estrangement in encountering of the electric fence placed by the farm, which symbolizes the private use of the land, social inequalities, and the racial discrimination experienced in their daily lives, leads us to question the project of the overall “civilizing” project built into modernity. (shrink)

A partir de la reivindicación de Adorno del poder crítico del arte, este trabajo confronta la posición de este pensador con las de Kant y Hegel a propósito de la cuestión de la autonomía del ámbito estético. Explica por qué Adorno considera que ni Kant, quien afirma esa autonomía, ni Hegel, quien, por el contrario, asume su heteronomía, logran reconocer (el poder de) la obra de arte y de la experiencia estética. Muestra luego que Adorno tomó conciencia de que ello (...) proviene del compromiso de ambos autores con la pretensión de plena autonomía del sujeto moderno, y explica finalmente que Adorno sí reconoce la función crítica del arte y del pensamiento que le corresponde gracias a que rechaza tal pretenciosa subjetividad. Taking Adorno's vindication of the critical power of art as a starting point and focussing on the question of the autonomy of the aesthetic field, this paper confronts Adorno's position with those of Kant and Hegel. I explain why Adorno considers that neither Kant-affirming its autonomy- nor Hegel -assuming its heteronomy- succeeded in recognising (the power of) the work of art and the aesthetic experience. I show that Adorno saw that this was due to their common commitment to the modern subject's claim to full autonomy, and finally argue that Adorno, on the contrary, can do that because he abandons such a pretentious subjectivity. (shrink)

This paper proposes to call «countermodern aesthetics» a philosophical line that, reaching from the last Kant to Heidegger, would oppose to the modern dominance of theory while acknowledging the inner connection of the aesthetic to truth, to the tragic truth. It presents then cinema as a mass medium that modern aesthetics interprets according to its own conception of art in order to fit it into the advanced capitalist system and its ideology. And, finally, ir argues that S.Zizek´s alternative understanding of (...) cinema, because of the tragic condition of its very underlying metaphysics, continues the tradition that has been presented as «counter-modern aesthetics». (shrink)

This paper offers an alternative perspective to the traditional interpretation of Hegel's philosophical reflection on history, departing from a reinterpretation of Hegel's reading of the tragic action of Antigone in Chapter VI of the Phenomenology of Spirit. The customary interpretation of this text affirms that Hegel shows how the conflict of tragic action finds its truth and its end in the identity of spirit. Tragic conflict is left behind to the same extent that spirit sublates the Greek ethical substance. This (...) way, spirit can guarantee that our historical time is released from the past of the substance, or the spiritual movement of mediation from the immediacy of an ‘in-itself’. My reading, by contrast, finds under the tragic conflict of this text of Hegel's nothing but the ‘no’ of death that negates itself, or a principle that has the form of an original and irreducible conflict. Under this interpretation of Hegelian spirit, it becomes clear that it can neither fail to posit some form of ‘in-itself’ nor sublate its own tragic nature. This way it is shown that Hegel's reflection on the past does not reassure the superiority of the identity of the present, but rather illuminates its ‘broken’ nature. I thus offer an alternative view on Hegel's comprehension of the relation between present and past and between philosophy and time. (shrink)

The essay presents an interpretation of Hegel’s speculative sentence that, emphasizing the “counter-thrust” that the modern subject undergoes here, allows us to connect the movement of the Hegelian subject to the negativity recognised by Kant at the bottom of the faculty of judgment with regard to its aesthetic dimension. This way, it aims, first, to put into question the interpretation that sees in Hegel’s philosophy a regression with regard to the consciousness, attained by Kant, of the finitude, or the constitutive (...) split, of the modern subject, and, finally, in line with recent interpretations of Hegel, like those of Žižek or Malabou, to contribute to the questioning of the traditional interpretation of Hegel’s dialectics as the overcoming of negativity into a final reconciling synthesis. (shrink)

Este trabajo parte de la constatación del carácter central que en la reconocimiento adorniano de lo estético tiene la rehabilitación de su vínculo al conocimiento y a la verdad. Se reconstruye así la crítica de Adorno a la teoría estética kantiana desde su rechazo de la separación que Kant estableció entre el ámbito estético y el epistemológico. Esta crítica, que acusa a la estética kantiana de subjetivista, se retrotrae finalmente a la insatisfacción de Adorno respecto al enfoque trascendental, en tanto (...) que no dialéctico. En este punto deviene patente la necesidad de determinar la especificidad de su propia comprensión de lo estético y de la dialéctica. Sorprendentemente se descubre entonces una inesperada cercanía entre su posición y la de la misma estética kantiana que permite reconocer en ésta última ciertos rasgos que desbordan el propio sistema crítico hacia el planteamiento adorniano. Pero esta cercanía prueba también la inmanencia y legitimidad de la (ambigua) crítica de Adorno a Kant y, de resultas, el carácter insatisfactorio de la determinación kantiana del conocimiento y la verdad. (shrink)

Rarita-Schwinger (RS) quantum free field is reexamined in the context of deformation quantization (DQ). It is interesting to consider this alternative for the specific case of the spin 3/2 field because DQ avoids the problem of dealing from the beginning with the extra degrees of freedom which appears in the conventional canonical quantization. It is found out that the subsidiary condition does not introduce any change either in the Wigner function or in other aspects of the Weyl-Wigner-Groenewold-Moyal formalism, such as: (...) the Stratonovich-Weyl quantizer and normal ordering, in relation to de Dirac field case. The RS propagator is also calculated within this framework. (shrink)

El presente artículo estudiará la utilidad de la Carta Europea de Turismo Sostenible de Sierra Nevada como herramienta para promover el turismo sostenible en espacios protegidos. Se pretende mostrar cómo la adopción de la CETS ha supuesto una implicación real de las empresas con el territorio incrementado el sentimiento de pertenencia y el asociacionismo activo, así como a la puesta en marcha de actuaciones colectivas e individuales que contribuyen a mejorar la sostenibilidad ambiental, económica y social en los territorios, a (...) atraer turistas responsables motivados por el ecoturismo y a la mitigación y adaptación del territorio al Cambio Climático. (shrink)

Throughout his excellent book One Body, Alex Pruss relies upon the view that there is a requirement of universal love: each and every one of us is required to love each and every one of us. Although he often appeals to revealed truth in making arguments for his various theses, he supports the requirement of universal love primarily through a philosophical argument, an argument that I call the “argument from responsiveness to value.” The idea is that all persons bear a (...) sort of nonrelational value, and because this value gives every agent reasons to respond to it positively, each and every person is bound to love each and every person. The aim of this paper is to criticize this argument. Pruss’s argument has two important gaps, one concerning the sort of reasons that the value of persons gives and one concerning whether the required response is the response of love. (shrink)