Minding Time: A Philosophical and Theoretical Approach to the Psychology of Time offers an innovative philosophical account of the most fundamental kinds of time representation.

Anticipating the fifth centennial of Vives’ birth in 1992, this is the first comprehensive study of two of Vives’ main works, De Anima et Vita, Book 3 and De Prima Philosophia, accompanied by the first general biography based on recent research. Juan Luis Vives was a Spanish sixteenth-century humanist who spent most of his life as an exile in England and the Low Countries. De Anima et Vita, the third book of which makes up the tract on emotions, represents the (...) culmination of Vives’ effort to understand human nature. Noreña has organized Vives and the Emotions into three parts. Part one incorporates recent research on Vives and corrects some of the inaccuracies of Noreña’s 1970 Luis Vives. He provides expanded accounts of Vives’ attitude toward Erasmus and religion, his reaction to terminist logic, his social and legal views, and his contributions to Renaissance pedagogy. The second part of the book examines in detail one of Vives’ most philosophical and forgotten tracts, a lengthy summary of his metaphysical views published in 1531 under the title De Prima Philosophia seu de Intimo Naturae Opificio, which is probably the most speculative of Vives’ works. Part three compares Vives’ thoughts on emotion to those of Aristotle, some ancient Stoic sources, Saint Thomas, Descartes, and Spinoza, while dividing the entire material under such headings as the nature, the classification, the interaction, and the therapeutic control of emotion. (shrink)

Until recently emotion and emotional processing have been largely neglected by experimental psychology and neuroscience more generally. This paper reviews the substantial psychological and neuroscientific evidence that each emotion is localized in specific neural structures, and thus that it is not necessary to invoke souls or spirits to explain emotions or emotional processing often held to be distinctive of a soul. In addition, the paper aims to demonstrate the adaptive and biological value of emotion for humans and other animals. It (...) closes by focusing on recent research on neural processing of emotions and emotional words. -/- 1. Introduction -- 2. What are Emotions and How Many Emotions Exist? -- 3. Emotions and the Body -- 4. The Neural Substrates of Emotions and How We Know Them -- 5. Fear, Sadness, and the Amygdala -- 6. Pleasure, Happiness, and the Orbitofrontal Cortex -- 7. Conclusion. (shrink)

This article aims to clarify the sharp contrast between the “short path” of Heideggerian ontology and the “long path” adopted by Ricoeur as a representation of the many necessary mediations in the constitution of his philosophical anthropology. Heidegger breaks into contemporary thought with the publication of his treatise “Being and Time” (1927) as a kind of direct settlement in the field of ontology. In contrast, Ricoeur is seen - and sees himself - as a thinker of conceptual mediations in his (...) long itinerary, since adherence to Husserlian phenomenology and subsequent hermeneutic inflection, passing through confrontations with Freudian psychoanalysis, structuralism and analytical philosophy, to the creation of the book “Oneself as Another” (1990). However, the two philosophers built their works on the common horizon of hermeneutics; therefore, are there possible points of convergence between them? And how could we interpret the relevance of this possible interlocution? These questions cannot be answered without a thorough comparative reading. This text does not intend to answer them, but only to suggest elements for further investigations. (shrink)

Although Novak recognizes himself as a disciple of Maritain, especially in his thesis on the Christian origins of democracy, the differences between the two in their views on the capitalist economy are evident. However, in his famous book, The Spirit of Democratic Capitalism, and in other previous works, Novak tries to show some possible bridges between Maritain’s thought and the virtues of American capitalism. This attempt is actually part of a larger project by Novak: that of showing the essential compatibility (...) of Catholicism with capitalism. The purpose of this article is to show, based on Novak’s thought in relation to Maritain, the possibilities and difficulties of this attempt. (shrink)

Night: The presence of the absence, the dissolution of the person in the night, the horror of being, the reality of the unreal, it takes us more to the absence of God than to God, to the absence of every entity. Dawn: Not being conscious of the existence of that unchangeable supposed centre of the person within time does not mean that we cannot be able to explain the not static changeable and relational personal identity in other ways. Day: It (...) is me who flows, but I am not in the flow like a support from where life flows, I am flowing in my own reality. This is not similar to an egology, it does not mean that everything exists and is loved to me, but it does mean that everything is seen and loved for me. (shrink)

Influenced by Thomas Kuhn, Alasdair MacIntyre develops a conceptually relativistic theory of research traditions, aimed at describing the structure of these traditions and finding a principle that makes it possible to resolve the disputes among them. The article discusses this theory and analyzes its compatibility withThomism, a tradition that MacIntyre claims to belong to, and with liberalism, a tradition he emphatically criticizes.

The aim of this paper is to present a reflection on the idea of religiousness or religious sentiment in Benjamin Constant de Rebecque and the importance of this in free societies. For the author, the religious sentiment avoids the evils of selfishness and individualism and, at the same time, the dangers of political despotism and religious. In this sense, religion is seen as necessary to free societies. However, it must be separated from the priestly factions. Constant presents a strategy of (...) fusing a perspective of Enlightenment - with the concepts of progress and civilization - with aspects of the thought of Edmund Burke who advocated a more local interest. Thus, the "Greeks" - an "ideal type" avant la lettre - are presented with real people in history, which can help to think of our civilization. An "intermediate political principle", avoiding the excesses of philosophical abstraction. (shrink)

Seria oportuno, ou mesmo viável, confrontar Tomás de Aquino, frade dominicano do século XIII, e Paulo Freire, mestre e filósofo de nossos dias? Este livro aposta que sim. Verifica e convida a verificar como dois gênios, bem atentos aos diferentes momentos históricos, souberam enfrentar os problemas fundamentais da inteligência, do estudo, da cultura, da linguagem e da consciência. Entra pela análise harmoniosa dos textos e contextos das grandes obras de Tomás de Aquino e de Paulo Freire. Empenha-se na descrição cuidadosa (...) dos seus paradigmas intelectuais e pedagógicos. Assim, o livro oferece uma boa contribuição a professores e estudantes de Filosofia e Ciências Humanas. E será muito bem-vindo para todos aqueles que se interessam pelo universo da educação, da pedagogia e da cultura, além da busca metódica de ciência, técnica e sabedoria em vista da desejada globalização humana do nosso planeta Terra"--Provided by Publisher. (shrink)

La presente obra constituye el esfuerzo por rastrear la historia del pensamiento cosmovisional y filosófico latinoamericano, desde las cosmovisiones pre-colombinas hasta las corrientes filosóficas más actuales: las filosofías de la liberación, la postmodernidad y la postcolonialidad. Aunque el autor ha procurado en su voluminosa obra hacer referencia a todas las numerosas corrientes de pensamiento que se han ido dando en el amplio panorama cultural latinoamericano, se ha centrado sobre todo en rastrear la denominada filosofía americanista.

The “philosophy of conscience” is the fundamental paradigm of modern philosophy from Descartes to Kant. Such paradigm has been the object of continuous criticism starting with the so call “philosophy of suspicion” and latter on by the “linguistic turn”, which in this article is considered from the perspective of the discursive ethics of Habermas. Although these criticisms force us to abandon the primacy and the monologism of the “philosophy of conscience”, we should not forget the value of the moral conscience (...) itself in spite of all its resituations. This is what I try to claim in this work, following the arguments of Wellmer, Muguerza, Bilbeny or Renaut, among other critics, revisiting, from this perspective, the confrontation between Kant and Hegel, which has been brought up again by the liberal/communitarian debate, leading finally my discussion to the relation between individualism and cosmopolitanism. (shrink)

"Epistola a Memeceo, Maximas capitales, Sentencias vaticanas, fragmentos y testimonios; texto griego y traduccion": p. [87]-161.

Investigations of human action have led to the conclusion that much action production can occur unconsciously. Behaviors such as reflexes and automatisms in neurological conditions reveal that action production can be mediated unconsciously. Less obvious, however, are the unconscious mechanisms associated with everyday voluntary actions. Voluntary action is a complex form of action that involves both unconscious and conscious component processes. This chapter reviews the unconscious components of voluntary action and then examines how these components interact with consciousness. The analysis (...) includes treatments of Skinner’s influential “three-term contingency” and the phenomenon of effortless control. The chapter discusses the unresolved issues and paradoxes that are encountered when investigating action from a reductionistic standpoint in which there is no homunculus-like agent involved in voluntary action. (shrink)

Noche: La presencia de la ausencia, la disolución de la persona en la noche, el horror de ser, la realidad de lo irreal hacen que la noción de il y a �más que a Dios nos lleve a la ausencia de Dios, a la ausencia de todo ente�. Amanecer: No ser consciente de la existencia de ese supuesto centro inalterable de la persona dentro del tiempo no quiere decir que no seamos capaces de explicar la alterable y relativa identidad personal (...) de otras maneras. Día: Soy yo quién fluye, pero yo no estoy en el flujo como un apoyo de donde la vida fluya; yo estoy fluyendo en mi propia realidad. Esto no es similar a una egología, no significa que todo exista y sea amado por mí, sino que quiere decir que todo es visto y amado por mí. (shrink)

Este trabajo defenderá la universalidad de la metáfora en arte (Arthur Danto), contra quienes piensan (Davidson, Carrol, Vilar) que en él la atribución de propiedades expresivas es literal y no metafórica. Se defiende la tesis de que la metáfora artística es como un símbolo tensivo que apunta a significados (epífora) y al mismo tiempo crea presencia (diáfora). Gracias a ambos elementos el arte crea presencia, crea realidad o transfigura lo usual y le otorga súbitas y asombrosas posibilidades de presencia, a (...) las cuales se corresponde no sólo con los sentidos, sino también con el afecto, el entendimiento y la imaginación. (shrink)

In 1836, at 19 years of age, Colombian philosopher José Eusebio Caro wrote a sociological and anthropological treatise titled Mecánica social that illustrates in context the reception of French philosophy in 19th-century Colombian philosophical thought. The purpose of this paper is to present critically Caro’s theory of the will and to bring to light the philosophical sources from which he draw, especially physiology and its role as theoretical basis for both ideology and a new “scientific” anthropology that could, in turn, (...) provide support for a science of morals and legislation, a major goal of French radical liberal thought. (shrink)

Family, bioethics, and contemporary assertion of rights Família, bioética e reivindicação contemporânea de direitos The starting point of this article is a historical approach to the contemporary origins of the current right recognition movement in relation to the family. Also, through a philosophical-legal research into its essential features, the author proposes an interdisciplinary reflection on the links between such movement and a new anthropological and legal conception of family driven by a particular use of biotechnology. Some alternative critical proposals to (...) this way of thinking by authors from the legal, psychoanalytic and philosophical fields are also explored. Finally, the article concludes with a discussion on the need for broadening the philosophical and anthropological bases of the debate on the family in order to overcome the ideological bias of legal reforms underway. Para citar este artículo / to reference this article / para citar este artigo Hoevel C. Familia, bioética y reivindicación contemporánea de los derechos. pers. bioét. 2018; 22: 247-262. DOI: 10.5294/pebi.2018.22.2.4. (shrink)

My argument is that the concept of social system itself is no longer a unique heritage of the human and social sciences. In other words, this is about the complexity or complexitation of the foundation of social sciences and its disciplines, that is: the idea of social systems itself. Therefore, I s..

The article elaborates an exegetical study of the figure of “Hell” present in the work of the martinican psychiatrist Frantz Fanon. This trope is thought of as a core element of the narrative of Black Skin, White Masks that is linked to reflections on racist alienation, the epidermis, the gaze, and the zone of non-being. Exploring the different modulations of “Hell”, the article makes a displacement that seeks to argue how the infernal of Fanon’s story, more than a metaphor, accounts (...) for the “real-lived” of the colonial world. Consequently, the racialized body and its lived experience offer a reading about “Hell” in an anaphoric and existential key that strains the modern-hegemonic grammars about the identities. From this starting point, the work discusses the problem of temporality linked to the critical tenor that at various moments in Black Skin... assumes the infernal architecture of colonialism narrated by Fanon. (shrink)

La tesis de este trabajo es que, respecto de los actos emocionales, en Zubiri se puede hablar de un "sentimiento primordial de realidad". Esta idea nunca se ha afirmado como tal puesto que algunos textos oscuros del autor parecían impedirlo. Reinterpretando no obstante esos textos se ha podido llegar a sostener que la "determinación" intelectiva de la que habla Zubiri no entra "formalmente" en contradicción con la existencia de un acto inmediato y radical de carácter emocional. Se trata de un (...) acto específico, en una unidad con el acto intelectivo y volitivo, en el que se actualiza la realidad como bella, como "belleza real". (shrink)

Se interpreta el relato del Génesis 11 como un factum de la condición humana, cuya historicidad nos es legada por la tradición judeocristiana. El relato bíblico supone para el temprano pensamiento occidental un reconocimiento de que la lengua (su pluralidad) juega un papel fundamental en la configuración del lazo social. Según Gadamer, el problema con el relato del Génesis 11 consiste en que induce a una visión inapropiada del lenguaje desde el punto de vista ontológico. La aproximación que se intenta (...) –siguiendo a Heidegger- destaca que la configuración ontológica del hombre lo muestra como un ser inmediatamente social y comprensivo. The hermeneutic circle and confusio linguarum, or how comprehension is possible The tale of Genesis 11 is usually interpreted as a factum of human condition, whose historicity is bequeathed to us by the Judeo-Christian tradition. For early Western thought, the biblical tale means the recognition of (the plurality of) language's key role in shaping social bonds. According to Gadamer, the problem with the story of Genesis 11 is that it induces an inappropriate view of language from an ontological point of view. The approach attempted here –following Heidegger– points out that the ontological configuration of man displays him as an immediately social and supportive being. (shrink)

El artículo es una propuesta de lectura del poema de Parménides. Contra la exégesis que de él han hecho las interpretaciones tradicionales estrechándolo en el inmovilismo, el autor enfatiza una idea de habla que permite acoger la diferencia irreductible entre cosa y palabra, cuyas consecuencias son fundamentales para el pensamiento: en lugar del modo dialéctico, la relación presencia-ausencia se lleva a cabo en una escritura que concibe el ser como donación (de sentido) y el pensamiento como máscara.