El artículo tiene como objetivo presentar la caracterización de la educación en el área de la filosofía en el departamento de Norte de Santander, en Colombia, a través de la respuesta a la pregunta ¿cómo los profesores los colegios de la zona Pamplona enseñan filosofía en el Norte de Santander?, desde un método de investigación mixto. Estos resultados parciales de investigación en la zona Pamplona solo se enfocan en las generalidades del quehacer filosófico dentro del aparato investigativo desarrollado en 33 (...) colegios de la región nortesantandereana. Con ellos se pretende abarcar el diseño del perfil docente de filosofía actual en la región, el cual sigue el orden de edad, género, título obtenido en pregrado, cuáles estudios de posgrado ha cursado, el estatuto docente al que pertenece, si es un docente nombrado o provisional, si ha hecho el ejercicio de publicación de textos, y la motivación para la escritura y publicación. La principal conclusión de esta investigación es que se debe fortalecer la enseñanza de la filosofía en los colegios del Norte de Santander, a través de diferentes estrategias que parten de la academia como la formación en un perfil profesional en filosofía, la creación de posgrados en esta temática, además de alimentar la importancia de la cultura investigativa como proceso de mejora de la enseñanza filosófica. (shrink)

SARS-CoV-2 en 2019, generó que estudiantes Universitarios iniciaran su proceso de formación on-line. En el 2022 las restricciones mundiales dieron paso a un retorno paulatino, donde estos estudiantes, comenzaron su formación presencial. Debido a ello, encuestamos a 65 estudiantes para evaluar su percepción de esta transición. En relación al aprendizaje: 64,6% prefiere la presencialidad. Relacionado a comodidad un 61,5% prefiere la presencialidad. Relacionado a programas de perfeccionamiento 32,3% realizaría uno on-line. En relación a dedicación y compromiso con sus estudios, 76,9% (...) indica que estos se vieron afectados y 78,4% afirma que la modalidad virtual generó aprendizaje de herramientas digitales. (shrink)

El gran zoo (1984), del poeta cubano Nicolás Guillén, ofrece distintas representaciones sobre el Caribe. El artículo argumenta que el texto de Nicolás Guillén se inscribe dentro del movimiento literario hispanoamericano de la neovanguardia. Luego, se examinan algunas características formales del texto, tomando como ejemplo los poemas “El sueño” y “Guitarra”. Otro poema que se estudia con más detenimiento es “El tenor”, el cual parodia la división entre la alta cultura y la cultura popular. Por último, se analizan varias alusiones (...) del poemario al contexto histórico de la Guerra Fría y la Carrera Espacial. (shrink)

Thanking, as other speech acts such as apologizing or requesting, can be performed in numerous contexts and, for their analysis, many crucial variables must be taken into consideration, which often are difficult to control. Besides these variables, speech acts are carried out in different situations, taking into account the culture in which they are performed. For example, thanking might be performed after alighting a bus in the UK, the USA or Australia, but this might not necessarily happen in Spain. The (...) aim of the study on which this paper is based, in to explore thanking contrastively in British English and in Peninsular Spanish from a pragmatic viewpoint, by looking at specific independent variables: the context and situation in which this speech act is performed, the relationship between the interlocutors who perform it, which includes social power and distance, and the reason for expressing gratitude. For the purpose of this investigation, a corpus of 128 textbooks for the learning and teaching of Spanish and English as foreign languages was used. It is important to note that, although these corpora are built on prefabricated dialogues and these can be regarded as abstractions of reality, the communicative situations found in the textbooks are aimed at depicting exchanges and linguistic patterns representing what naturally occurs in real conversations in both cultures. (shrink)

The main aim of the study is to ascertain contrastively, in English and Spanish, how directive speech acts are represented in film discourse. For the purpose of the investigation, the directive speech acts of 24 films, 12 in English and 12 in Spanish, were extracted and analysed. A classification taxonomy, inspired by previous research, was created in order to categorize the different types of directive speech acts and determine their level of (in)directness. The results show that indirectness is more widely (...) represented in the English than in the Spanish film scripts, thus confirming the assertion that being indirect is a distinctive feature of English native speakers (Grundy, 2008). This research makes a valuable contribution to the exploration of speech acts in filmspeak and informs the existing local grammar descriptions of the linguistic patterns of directive speech acts. (shrink)

Nuestra época está marcada por el movimiento de poblaciones diaspóricas arrojadas al centro de las paradojas entre los derechos humanos y el sistema político global organizado en torno a la Nación-Estado. Refugiados que son criminalizados y abandonados a morir en el Mediterráneo e inmigrantes indocumentados recluídos en campos de detención en la frontera de Estados Unidos con México. Prisioneros torturados abiertamente por Estados liberales como se vio en Abu Gharib o, personas declaradas "enemigos combatientes" presas en Guantánamo sin que medie (...) ninguna acusación de delito o en proceso judicial. En India y otros países están siendo desnacionalizados aquellos que no cumplen con los criterios fundamentalistas de definición de la nacionalidad que impone el Estado, y así, sucesivamente. Mientras tanto, los partidos y movimientos de la derecha extrema, xenofóbica y racista, están en ascenso en distintas partes del mundo. Ante este alarmante escenario, la pertinencia de este libro que aborda la crisis de los "derechos humanos" desde una perspectiva interdisciplinaria en la que se destacan el entrecruzamiento conceptual de las ópticas vinculadas al Derecho, Psicoanális, las Ciencias Sociales, la Filosofía y la Historia. Más importante aún, Derechos y reveses de lo humnao demuestra la potencia del pensamiento teórico para comprender los problemas del mundo contemporáneo"--Page 4 of cover. (shrink)

Technical and tactical actions are decisive in terms of badminton player competitive performance. The main objective of this research was to design, validate, and estimate the reliability of an observational instrument for the analysis of the tactical and technical actions in individual badminton. The process was carried out in four different steps: first, there was a review of the scientific literature and a preliminary list of variables was made; second, a qualitative and quantitative assessment was completed by 10 badminton expert (...) judges; in the third step, the content validity was estimated using Aiken’s V coefficient; finally, intra-observer reliability and interobserver reliability were tested by two observers specialized in badminton using the Cohen’s Kappa coefficient and the intraclass correlation coefficient. Strokes were used as the unit of measure by our observational instrument; every time badminton players hit the shuttlecock, 22 variables are observed. The minimum Aiken’s value was 0.58, and reliability was 0.63. In spite of these values, none of the variables had to be removed, but there were modifications in terms of drafting in some of them. The main findings confirmed the validity and the usefulness of this instrument. (shrink)

This article aims to establish a philosophical and cultural understanding of the most representative ideas of contemporary feeling and existence. In the works of the spanish philosopher José Ortega y Gasset (1893-1955), which is one prominent Iberian thinker, there exists a very interesting projective reflection of the figure of culture in the twentieth century, in consonance with Oswald Spengler's pessimistic thought. What they both have in common is the existential need to decipher the signs of the times we live (...) in. Because of this, Ortega recovers common philosophical and sociogical topics such as life, massification, hedonism, and nihilism, which Gilles Lipovetsky uses in order to ground the new paradigm of hypermodernity based on artistic (trans-aesthetic) capitalism. (shrink)

RESUMEN O presente estudo visa basicamente estabelecer uma compreensão filosófico- cultural das grandes linhas de força do sentir e do viver contemporâneos. Oriundo do labor intelectual de um dos maiores pensadores ibéricos, o filósofo espanhol José Ortega y Gasset, existe nesta figura da cultura de princípios do século XX, uma interessantíssima reflexão projectiva, em consonância com o pensamento pessimista de Oswald Spengler. O que neles existe de comum, é a necessidade existencial em decifrar os sinais dos tempos, da época (...) em que vivemos. Isto faz Ortega recuperar temáticas filosófico-sociológicas como a vida, a massificação, o hedonismo e o niilismo. Estas serão utilizadas por Gilles Lipovetsky para fundamentar o novo paradigma da hipermodernidade, baseado no capitalismo artista. ABSTRACT This article aims to establish a philosophical and cultural understanding of the most representative ideas of contemporary feeling and existence. In the works of the spanish philosopher José Ortega y Gasset, which is one prominent Iberian thinker, there exists a very interesting projective reflection of the figure of culture in the twentieth century, in consonance with Oswald Spengler's pessimistic thought. What they both have in common is the existential need to decipher the signs of the times we live in. Because of this, Ortega recovers common philosophical and sociogical topics such as life, massification, hedonism, and nihilism, which Gilles Lipovetsky uses in order to ground the new paradigm of hypermodernity based on artistic capitalism. (shrink)

The present text surveys and reevaluates the meaning and scope of Ortega y Gasset’s philosophy. The chapters reveal the most important aspects of his history such as the Neokantian training he went thru in Germany as well as his discovery of Husserl’s phenomenology around 1912. The work also covers his original contributions to philosophy namely vital and historical reason - and the cultural and educational mission he proposed to achieve. The Spanish – and to a certain extent the European (...) – circumstance was the milieu from which his work emerged but this does not limit Ortega’s scope. Rather, he believed that universal truths can only emerge from the particulars in which they are embedded. The publication in 2010 of a critical edition of his Complete Works opened worldwide access for many unpublished manuscripts, and some of his lectures. There is renewed interest among students and researchers in Ortega and this book uniquely delivers scholarship on his content in English. (shrink)

En el presente trabajo se exponen algunos aspectos significativos de la ética aristotélica que están presentes en la obra de Ortega, analizando de qué modo son asimilados, criticados, actualizados o transformados por este en función de su propio pensamiento. Entre estos aspectos se señalan la consideración de la finalidad de la acción como criterio de moralidad, la defensa de una moral del desinterés, la valoración de la grandeza moral o magnanimidad como virtud fundamental, la postulación del propio perfeccionamiento como (...) norma de conducta y la concepción de la felicidad como fin de la vida humana. (shrink)

This paper addresses the meaning and importance of Alexandre Morujão’s work for the reception of husserlian phenomenology in the Portuguese university. It gives also an overall view of his philosophical activity and interests, either as a university professor and researcher, or as a translator of philosophical works. The paper tracks also some of philosophical influences, sometimes hidden in the author’s published works, such as the influence of the Spanish philosopher Ortega y Gassett. Regarding phenomenology (and especially husserlian phenomenology), the (...) paper shows that Alexandre Morujão’s work tried to highlight the following three main themes: 1) the radical character of phenomenological attitude, as the science of origins and as a unitary theoretical connection of propositions grounded in ultimate evidences· 2) the ensuing radical awareness of the phenomenological Ego, not only as a pole of identity but above all as a set of habits, i.e. a series of synthesis passively persisting in his own personal life; 3) the relation of transcendental subjectivity to the life-world, as the world of intuition and immediate experience, and the ultimate ground of meaning. (shrink)

In this paper, I discuss the guidelines of a phenomenology of the social world in the wake of Alfred Schutz and José Ortega y Gasset. While the latter was not, for a long time, acknowledge as a phenomenologist, the former is a well-known critique of Husserl’s theory of intersubjectivity and of the possibility of grounding a community of transcendental Egos. Both, however, remained faithful to some basic phenomenological tenets, namely, that individual subjectivity has a relational character, the circumstances in (...) which men live are a part of their life, and life is characterized by its openness to the world. On this basis, they both carried out a phenomenological description of social existence, stressing its two main assumptions: 1) there are things that must be taken for granted; 2) habitualities, typical constructions, and systems of relevance are the primary ways of dealing with social events and other fellow citizens. In different ways, they both showed that the traditional objections opposed to phenomenology regarding its capacity to address mundane human existence stemmed from a misunderstanding of its basic tenets and intentions. (shrink)

D’Ors and Ortega carried out an anthropological-cultural and historical-social transformation of the pragmatic notion of belief. In so doing, both philosophers were expanding certain suggestions of Unamuno and Ganivet, for confronting the antihumanist crisis of European science originally denounced by phenomenology, but in a distinctive way.

En este trabajo paso revista a las diferentes acepciones del concepto de realidad en la obra de Alfred Schutz y las tensiones que lo surcan. Así es que describo una dimensión pragmatista de la realidad, y muestro cómo ella entra en contradicción con una idea marcadamente realista y objetivista. En este contexto, la obra de Schutz se presenta como atravesada por una tensión irresuelta en tres frentes problemáticos: realismo –constructivismo; egología– intersubjetividad; relativismo– fundacionalismo. La intrepretación schutziana del Quijote ilustra magníficamente (...) de qué modo operan estas contradicciones. Al respecto, si bien Schutz se siente cercano a la exégesis de Ortega y Gasset, argumentamos que su Quijote es más afín al de Unamuno. Otra diferencia sustancial que lo distancia de Ortega, a pesar del profundo respeto que sentía por él, es el modo en que ambos cuestionan concepciones colectivistas de lo social como la de Durkheim: Schutz considera que lo social es abstracto y, por ende, irreal, mientras que Ortega lo concibe como una realidad sustituta. Además, Schutz piensa que lo social se enfrenta al individuo, mientras que Ortega muestra que se contrapone a la interacción.In my paper I review the different meanings of the concept of reality in the work of Alfred Schutz and the tensions that cross it. I describe a pragmatic dimension of reality and then I show how it clashes with an idea re-markably realistic and objectivist. In this con-text, Schutz's work is presented as crossed by an unresolved tension on three fronts: realism – constructivism; egology - intersubjectivity; relativism - foundationalism. The Schutzian intrepretación of Don Quixote superbly illustrates how these contradictions operate. In this regard, although Schutz felt close to the exegesis of Ortega y Gasset, I argue that his Quixote is more akin to that of Unamuno. Another substantial difference with Ortega, despite the deep respect Schutz had for him, is the way in which both challenge collectivist social concepts like Durkheim’s: Schutz considered that the social is abstract and therefore unreal, while Ortega conceived it as a substitute reality. Also, Schutz thinks that the social is opposed to the individual while Ortega shows that it opposes interaction. (shrink)

In ‘The Revolt of the Masses’ Ortega y Gasset set two conceptions of political powers, represented by Cesar and Cicero, against each other. In this article I try to show how both are complementary, as it happened along the history.

ESPAÑOL: Aunque Aristóteles llegó a calificar como «revolución» el cambio violento de las politeias griegas y Arendt, al revisar el uso moderno del término, ve a ésta como el surgimiento de una inevitable y desconocida forma de gobierno que, a través también de la violencia, busca la libertad e igualdad política de todos los ciudadanos, fue Ortega quien se atrevió a aseverar que lo menos esencial de las revoluciones es la violencia, apuntando con ello a la aparición de un (...) discurso y una narrativa que quebranta y modifica nuestra percepción del mundo. Sin embargo, a pesar de mantener dicha intención quebrantadora, el discurso revolucionario parece haberse convertido en ciertas zonas de Latinoamérica en un arte factus lingüístico —término que usó también Ortega— que sirve a la concentración del poder y la ideología ( en el sentido usado por Teun van Dijk) de un grupo social específico. ENGLISH: Although Aristotle came to qualify as a «revolution» violent change of the Greek polity and Arendt, reviewing the modern use of the term, sees this as the emergence of an inevitable and unknown form of government, also through violence, seek freedom and political equality of all citizens, was Ortega who dared to assert that the least essential of revolutions is the violence, pointing to the emergence of this discourse and narrative breaks and changes our perception of the world. However, despite this intention to keep disruptive, revolutionary discourse seems to have become in parts of Latin America in a language factus art — a term also used by Ortega — serving concentration of power and ideology (in the sense used by Teun van Dijk) of a particular social group. (shrink)

In "The Revolt of the Masses" Ortega y Gasset set two conceptions of political powers, represented by Cesar and Cicero, against each other. In this article I try to show how both are complementary, as it happened along the history.

Los autores conversan sobre la distinta relación que tienen con la filosofía las lenguas española y francesa, encontrando la explicación de esa diferencia principalmente en los “espíritus” que nos separan, no obstante nuestra considerable cercanía lingüística. Mientras que la Reforma y la Contrarreforma exigieron de Francia un “humanismo del saber objetivo, del individuo y del progreso”, la cultura española dio de sí “un paradójico humanismo de la fe, de la expansión y de los juegos de la apariencia”. El “espíritu de (...) la filosofía” (Descartes, el ancestro de Hegel) se desarrolló en el norte de Europa, y en la Europa mediterránea floreció más bien “el espíritu de la ficción” (el Cervantes de Unamuno, de Ortega, de Borges y de Kundera). La inquietud de un mundo que bien podría no ser sino sueño, o incluso locura –de la que terminará por resurgir, al lado del cervantino y del calderoniano, el cogito cartesiano–, es sin embargo una inquietud española en primer lugar, y eso es algo que amerita ser estudiado, y sobre todo pensado. Una clave muy importante para dicho estudio es la constatación, subrayada por Nancy en respuesta al problema de la calificación de nuestra filosofía como “mera literatura”, de la “pérdida de confianza en las aventuras del sentido” que ha caracterizado a la Modernidad (o al Occidente en su versión nórdica, ese “espíritu de la filosofía alemana” que tras el efecto del nazismo se mudó a Francia y a Estados Unidos). Ahí donde Unamuno señalaba la necesidad, antes que de europeizar a España, de “españolizar a Europa”, Jean-Luc Nancy reconoce que Occidente necesita atreverse, una vez más, a abrirse a la aventura, y al riesgo del pensamiento. (shrink)

Carlos Astrada’s early thought is characterized by a fundamental concern: the possibility, for human beings, of establishing new “ideals” and “values” capable of supplanting the old, capitalist ones. The aim of this article is to identify the different scopes of Astrada’s concept of ideal. In the first section, some bases to consider the philosophy of life underlying the Astradian theoretical proposals are established. The article will thereafter be divided into three other sections, which follow the chronology of Astrada’s works. (...) In the first part, the “ideal” is conceptually treated as an operative element in history, for which it is considered to what extent Jean-Marie Guyau would have influenced Astrada’s thought, something neglected by the existing literature. The second part deals with the relationship between the concepts of “ideal” and “life”. It will be shown how Astrada aimed to challenge the “idealist” and “empiricist” positions, which he considers equally unilateral to elaborate an ethics according to “the new times”. Astrada would have looked for an “intermediate position” between both perspectives, i.e., what he called “vital synthesis”. This could have been possible thanks to a philosophical dialogue with Georg Simmel, Manuel García Morente, José Ortega y Gasset, and Oswald Spengler. In the third part, the ideal is analyzed as an element capable of giving a guiding sense to the growing accumulation of human activities, marked by specialization, in an operation that can be interpreted under the romantic key of “recovering” the Totality. For this, the philosophical dialogue that Astrada had with both Georg Simmel and Rudolf Eucken is analyzed. (shrink)

Investigates the resolution of contradictions and ambiguous derogations in a code, by means of the imposition of partial orderings.

This article reports the findings of a survey examining if there are gender and career stage differences between male and female practitioners regarding ethical judgment. The results show that, on average, females adopted a more strict ethical stance than their male counterparts on 7 out of 19 vignettes. Males on the other hand, demonstrated a more ethical stance than their female counterparts on 2 out of 19 vignettes. The results furthermore indicate there is a significant difference in ethical judgment across (...) career stages. Overall, it appears that practitioners in later career stages display higher ethical judgment than practitoners in lower career stages. Implications are provided for both practitioners and academicians. (shrink)

This paper explores aspects of GPT-3 that have been discussed as harbingers of artificial general intelligence and, in particular, linguistic intelligence. After introducing key features of GPT-3 and assessing its performance in the light of the conversational standards set by Alan Turing in his seminal paper from 1950, the paper elucidates the difference between clever automation and genuine linguistic intelligence. A central theme of this discussion on genuine conversational intelligence is that members of a linguistic community never merely respond “algorithmically” (...) to queries through a selective kind of pattern recognition, because they must also jointly attend and act with other speakers in order to count as genuinely intelligent and trustworthy. This presents a challenge for systems like GPT-3, because representing the world in a way that makes conversational common ground salient is an essentially collective task that we can only achieve jointly with other speakers. Thus, the main difficulty for any artificially intelligent model of conversation is to account for the communicational intentions and motivations of a speaker through joint attention. These joint motivations and intentions seem to be completely absent from the standard way in which systems like GPT-3 and other artificial intelligent systems work. This is not merely a theoretical issue. Since GPT-3 and future iterations of similar systems will likely be available for commercial use through application programming interfaces, caution is needed regarding the risks created by these systems, which pass for “intelligent” but have no genuine communicational intentions, and can thereby produce fake and unreliable linguistic exchanges. (shrink)

What are the limits of the use of artificial intelligence (AI) in the relational aspects of medical and nursing care? There has been a lot of recent work and applications showing the promise and efficiency of AI in clinical medicine, both at the research and treatment levels. Many of the obstacles discussed in the literature are technical in character, regarding how to improve and optimize current practices in clinical medicine and also how to develop better data bases for optimal parameter (...) adjustments and predictive algorithms. This paper argues that there are also in principle obstacles to the application of AI in clinical medicine and care where empathy is important, and that these problems cannot be solved with any of the technical and theoretical approaches that shape the current application of AI in specific areas of clinical medicine in which care for patients is fundamental. This is important, because it generates specific risks that may be overlooked otherwise, and it justifies the necessity of human monitoring and emotional intervention in clinical medicine. Consequently, difficult issues concerning moral and legal responsibility may ensue if these in principle problems are ignored. (shrink)

This paper studies in detail about the early years of José Gaos (1900- 1969) and his education in philosophy and literature. Therefore, we know that their studies (academic or not) were not purely “philosophical” in 1915. Literature and philosophy played in Gaos an equally important role. The first real encounter with philosophy happens before he comes to Valencia in 1915; but in this year Gaos also receives a strong education, in aesthetic and literary, through press and philosophical journals, and especially (...) within the group formed with Max Aub, José Medina Echeverría and his brother Carlos Gaos. (shrink)

José Ortega y Gasset publicó en 1939, en la colección Austral, este ensayo filosófico que obtuvo una gran repercusión internacional en su día y sigue siendo en la actualidad una de las obras clave del pensamiento orteguiano. Esta edición conmemora los setenta años transcurridos desde entonces y ofrece la única edición autorizada y revisada personalmente por el autor.

Recent work in the philosophy of biology has attempted to clarify and defend the use of the biodiversity concept in conservation science. I argue against these views, and give reasons to think that the biodiversity concept is a poor fit for the role we want it to play in conservation biology on both empirical and conceptual grounds. Against pluralists, who hold that biodiversity consists of distinct but correlated properties of natural systems, I argue that the supposed correlations between these properties (...) are not tight enough to warrant treating and measuring them as a bundle. I additionally argue that deflationary theories of biodiversity don’t go far enough, since a large proportion of what we value in the environment falls outside bounds of what could reasonably be called “diversity”. I suggest that in current scientific practice biodiversity is generally an unnecessary placeholder for biological value of all sorts, and that we are better off eliminating it from conservation biology, or at least drastically reducing its role. (shrink)

The Polish logician Roman Suszko has extensively pleaded in the 1970s for a restatement of the notion of many-valuedness. According to him, as he would often repeat, “there are but two logical values, true and false.” As a matter of fact, a result by W´ojcicki-Lindenbaum shows that any tarskian logic has a many-valued semantics, and results by Suszko-da Costa-Scott show that any many-valued semantics can be reduced to a two-valued one. So, why should one even consider using logics with more (...) than two values? Because, we argue, one has to decide how to deal with bivalence and settle down the tradeoff between logical 2-valuedness and truth-functionality, from a pragmatical standpoint. -/- This paper will illustrate the ups and downs of a two-valued reduction of logic. Suszko’s reductive result is quite non-constructive.We will exhibit here a way of effectively constructing the two-valued semantics of any logic that has a truth-functional finite-valued semantics and a sufficiently expressive language. From there, as we will indicate, one can easily go on to provide those logics with adequate canonical systems of sequents or tableaux. The algorithmic methods developed here can be generalized so as to apply to many non-finitely valued logics as well —or at least to those that admit of computable quasi tabular two-valued semantics, the so-called dyadic semantics. (shrink)

This article presents what I call the Central Normative Proposal of Luis Villoro. This proposal is based on an interpretation of the principle of non-exclusion in ethics and epistemology. The core argument of the paper is based on a linguistic analogy that demonstrates the importance of reasonable communication for non-exclusion in epistemology, which is assumed in various theses of Villoro. A consequence of this analogy for non-exclusion in ethics is that Villoro defends basing what is reasonable on the concrete possibilities (...) of mutual understanding, starting with asymmetries and injustices that are obfuscated or eliminated in a contractualist analysis, or one that begins with strictly egalitarian principles. This criticism is compatible with egalitarian views, but it assumes a radically different point of departure. Although various theses by Villoro are compatible with egalitarian notions, given this point of departure based on asymmetries of power his proposal should be understood based on our cognitive capacities to understand and appreciate such asymmetries. For this reason, the paper concludes with an analysis of the notion of reasonableness, which under my interpretation Villoro defines in terms of our capacities for attention, that are not reducible to beliefs or systems of beliefs. In this way, the Central Normative Proposal of Villoro depends on the convergence between truth and the dignity of the members of communities in which as matter-of-fact asymmetries exist and must be eliminated through concrete communicative efforts. (shrink)