En este artículo defendemos la existencia de un perspectivismo ontológico pluralista inherente a la filosofía de Baruch Spinoza. Indispensable para la constitución de esta noción es la relación establecida entre su teoría general de composición de los cuerpos y los conceptos de “afecto”, “inmanencia”, “potencia” y “multitud”. El objetivo de este análisis es una fundamentación interior del concepto de “puntos de vista”: es imposible pensarlo como una característica epistemológica de un individuo aislado, pero tampoco es posible unificarlo mediante el postulado (...) de una propiedad común. En consecuencia, el perspectivismo ontológico espinosista implica una teoría del punto de vista pluralista que elude los problemas planteados por la clausura del modelo Uno-Todo. (shrink)

Este artículo pretende señalar la importancia de la causa inmanente al interior de la doctrina de Baruch Spinoza. La ética es el tratado más importante de Spinoza y reúne el pensamiento maduro del filósofo holandés. La prop. XVIII del libro I tiene un rol fundamental y articula el mundo de la Naturaleza Naturante y la Naturaleza Naturada, mostrando por primera vez la manera en que la causa única se produce y produce todo: de forma inmanente. Intentamos, así, mostrar el rol (...) articulador de la causa immanens en el pensamiento de Spinoza y la importancia de la ética. (shrink)

Dentro de la obra madura de Spinoza, la _Ética_ y el _Tratado Teológico-Político _ se han analizado ampliamente. Sin embargo, el _Tratado Político_ ha sido menormente estudiado por ser una obra inconclusa y con problemas estructurales. Nosotros afirmamos que la teoría política más acabada de Spinoza se encuentra en el TP. En esta obra se sacan todas las consecuencias de guiarse por una noción estrictamente inmanente de la política. En ese sentido, el TP sigue de manera más coherente el programa (...) trazado por la doctrina fundamental de Spinoza expuesta en la _Ética_, y no el TTP. Esto nos lleva a la consideración de la política como tendencia en dos direcciones opuestas: ampliación de poder y concentración de poder. (shrink)

Este artículo tiene como objetivo esclarecer la relación entre juicio y deseo en el pensamiento de Gilles Deleuze y destacar la importancia de Spinoza para la resolución de este problema. La concepción negativa del deseo es la base de la cultura y el pensamiento de Occidente; sin embargo, Spinoza nos propone una concepción afirmativa e inmanente. Estos elementos son fundamentales para esclarecer el sentido teórico y práctico de la propuesta de Gilles Deleuze en su obra, donde una concepción afirmativa del (...) deseo le permite proponer la existencia de dos imágenes del pensamiento: una imagen moral, la cual crítica; y, una imagen ética, que restituye, a partir de la teoría de los afectos y la naturaleza de Spinoza, el valor afirmativo del cuerpo y los afectos. Deleuze y Spinoza, así, nos proponen una imagen del pensamiento que sostiene el valor de lo afirmativo sobre lo negativo, es decir, que relieva la producción de lo diferente y lo múltiple sobre la jerarquía de lo idéntico o lo hegemónico. (shrink)

En este artículo se examina el uso que Spinoza hace del concepto _utilis_. El término utilidad se lo ha apropiado la filosofía utilitarista y liberal, formando juntos una amalgama discursiva y práctica. Spinoza, calificado por algunos intérpretes como pensador liberal, hace uso abundante de los conceptos de utilidad, libertad e individuo. Sin embargo, un examen riguroso basado en la totalidad de su obra nos permite comprender que la utilidad spinozista debe interpretarse desde el valor otorgado a la vida, lo colectivo (...) y afectos como la firmeza y la generosidad. Nuestra conclusión es que lo útil es el fundamento de la sociablidad y, por lo mismo, que el término _multitudo _sintetiza la necesidad ontológica de lo colectivo en la filosofía de Spinoza. (shrink)

Este artículo pretende señalar la importancia de la causa inmanente al interior de la doctrina de Baruch Spinoza. La ética es el tratado más importante de Spinoza y reúne el pensamiento maduro del filósofo holandés. La prop. XVIII del libro I tiene un rol fundamental y articula el mundo de la Naturaleza Naturante y la Naturaleza Naturada, mostrando por primera vez la manera en que la causa única se produce y produce todo: de forma inmanente. Intentamos, así, mostrar el rol (...) articulador de la causa immanens en el pensamiento de Spinoza y la importancia de la ética. (shrink)

(Spanish) RESUMEN: La libertad absoluta postulada por Viktor Emil Frankl y Jean-Paul Sartre, la Shoah y la creencia en un dios omnipotente, bueno y justo parecen contradecirse. La pregunta por el sentido del sufrimiento de las víctimas del Holocausto (la verdadera catástrofe, el mayor crimen contra la humanidad), simbolizado por Auschwitz, y como punto de inflexión en la historia, es terriblemente dolorosa y parece no tener una respuesta filosófica ni teológica. A mi juicio, es importantísimo distinguir entre las víctimas inocentes (...) de la Shoah que perecieron y las víctimas inocentes que sufrieron un verdadero infierno y perdieron a sus seres queridos, pero que lograron sobrevivir. Ambas son víctimas, por supuesto, pero así como encontrarle un posible sentido al sufrimiento de las víctimas masacradas y gaseadas podría suponer un insulto a su sufrimiento y agonía –en especial, al horror que sufrieron los niños–, el horrible sufrimiento de los supervivientes pudo dar, tal vez, de alguna manera, un sentido a sus vidas después de la liberación de los campos de concentración y exterminio, ya fuera como voz, como protesta o como simple supervivencia. Frankl apuesta por un sentido último (que abraza el sentido del sufrimiento de las víctimas), y Sartre, aunque parezca no apostar por sentido alguno, volcó su vida al compromiso político después de la Segunda Guerra Mundial, y ello parece vislumbrar una minúscula pizca de sentido después de la barbarie. La filosofía de Frankl es un sí a la vida incluso en las situaciones más extremas, un grito casi nietzscheano que exalta el valor de la vida más allá de cualquier sufrimiento. Frankl, padre de la logoterapia y superviviente del Holocausto, abre una puerta a Dios al hablar de un dios inconsciente, una dimensión suprahumana y una fe incondicional, y define la religión como espiritualidad y como la búsqueda del hombre por el sentido último. Según Frankl, la libertad no se contradice con Dios, y la religión existe no a raíz de la barbarie, sino a pesar de la barbarie. El existencialismo sartreano es una filosofía de la libertad radical y de la responsabilidad. El hombre está condenado a ser libre. El ser humano es un ser en el que la existencia precede a la esencia. Somos totalmente responsables de lo que somos. Sartre afirma que la libertad humana es incompatible con Dios. En un mundo sin Dios, la moral la construyen los hombres, con sus propias decisiones y sus acciones, y la existencia y el sufrimiento de las víctimas no tienen sentido alguno. Sartre define al hombre como libertad, responsabilidad, angustia y contingencia. Frankl define al hombre como libertad, responsabilidad, espiritualidad y búsqueda de sentido. Con esta tesis me propongo entrar en la resbaladiza dimensión del dolor, la desesperación, el sentido y sinsentido del sufrimiento de las víctimas (teniendo presente los horrores de Auschwitz, que en teología y filosofía ha simbolizado desde la liberación de los campos la muerte de Dios y la muerte de la moral). Es verdad que no solo los hombres, mujeres y niños judíos fueron víctimas de la barbarie alemana, pero, como reza el mensaje de Elie Wiesel en la exposición permanente del Block 27 del Auschwitz-Birkeanu State Museum: "Not all victims were Jewish in this place, but all Jews were victims". La Shoah no es un episodio dentro de la Segunda Guerra Mundial, sino un punto de inflexión en la historia de la humanidad, y es una catástrofe que nos concierne a todos, hombres y mujeres judíos y no judíos, religiosos e irreligiosos, creyentes e increyentes, como seres libres, responsables y morales que somos –o que deberíamos ser. Muchas de las víctimas del Holocausto, en medio de la desesperación, entraron en las cámaras de gas orando, aferrándose a la esperanza de que ese final espeluznante no era un punto final. Con esta tesis no me propongo de ninguna manera responder a la eterna pregunta de si Dios existe o no, sino que propongo interpretar ese grito hacia Dios como un desesperado anhelo de esperanza. También me propongo encontrar una coherencia en las posturas de estos dos grandes pensadores para quienes la libertad y la responsabilidad definen al hombre: Frankl (quien apuesta por una dimensión suprahumana donde existe un sentido último en el que el sufrimiento de las víctimas tiene que tener algún sentido, aunque ese sentido sea completamente incomprensible en la dimensión humana) y Sartre (el existencialista ateo por excelencia, para quien el mundo, la existencia y el sufrimiento son absolutamente contingentes). En el primer capítulo expongo la logoterapia y el existencialismo sartreano: describo las tres dimensiones del hombre y las tres búsquedas de sentido propuestas por Frankl, y expongo las cinco consecuencias de "l'existence précède l'essence", centrándome en la libertad y la responsabilidad, y hablo del suicidio. El segundo capítulo está dedicado al dios inconsciente frankleano, la dimensión suprahumana, la búsqueda por el sentido último y la fe incondicional. En el tercer capítulo ilustro la libertad sin Dios sartreana, la ontología sartreana, el ateísmo sartreano y el humanismo sartreano, y hablo sobre la responsabilidad, la mauvaise foi, la contingencia, la situation y la angustia. El cuarto capítulo es necesariamente histórico (sin dejar de ser filosófico): me pregunto por la muerte de Dios después de Auschwitz, argumento y defiendo la unicidad del Holocausto (la Shoah es un punto de inflexión en la historia de la humanidad), describo las masacres antes de los campos de exterminio (Einsatzgruppen, Ordnungspolizei y Wehrmacht), el gigantesco complejo de Auschwitz (Stammlager, Auschwitz-Birkenau y Monowitz-Buna), reflexiono sobre Dios y el mal (centrándome en los niños de Auschwitz), describo los días de Frankl en Auschwitz, hablo de Dios como esperanza, de la inmortalidad y la escatología, de la crueldad de Dios, de la relación entre el cristianismo y el antisemitismo, del islam y el antisemitismo, critico el silencio de Dios, hablo de la muerte de Dios y del juicio contra Dios. En el quinto capítulo expongo la moral frankleana (una moral que atañe al hombre y no a Dios), basándome en su teoría del amor y en su única obra de teatro (Synchronisation in Binkerwald), y la moral sartreana (una moral que atañe a una humanidad sin Dios), recordando a Dostoyevsky, analizando la famosa cita de Garcin en Huis clos "L'enfer, c'est les Autres", criticando el marxismo de Sartre y cuestionando (con la mirada de Frankl y Sartre) el verso de Brecht "Erst kommt das Fressen, dann kommt die Moral"; al final del capítulo incluyo una reflexión propia y las críticas frankleana y sartreana sobre la impunidad de los verdugos y colaboradores después del Holocausto (con el permiso de Dios). Después de la Conclusión, añado un Apéndice sobre las vidas de Frankl y Sartre, para poder entender mejor su obra. PALABRAS CLAVE: logoterapia, existencialismo sartreano, búsqueda de sentido, libertad, responsabilidad, moral, angustia, sufrimiento, supervivientes, víctimas, contingencia, espiritualidad, religión, Dios, esperanza, antisemitismo, culpa, Auschwitz, Holocausto, Shoah. /// (English) ABSTRACT: The absolute freedom defended by Viktor Emil Frankl and Jean-Paul Sartre, the Shoah and the belief in an omnipotent, benevolent and just God seem to contradict each other. The question of the meaning of the victims' suffering of the Holocaust (the true catastrophe, the biggest crime against humanity), simbolised by Auschwitz and as a turning point in History, is terribly painful and doesn't seem to have an answer. In my opinion, it's crucial to distinguish between the innocent victims of the Shoah who perished and the innocent victims who sufferend a real hell and lost their loved ones, but managed to survive. Both are victims, of course, but just as finding a possible meaning to the suffering of the massacred and gassed victims could result in an insult to their suffering and agony –especially to the horror that the children suffered– the gigantic suffering of the survivors could, maybe, somehow, give a meaning to their lives after the liberation of the concentration and extermination camps, either as a voice, as a protest, or as a simple survival. Frankl believes in an ultimate meaning (that embraces the meaning of the victims' suffering), and Sartre, even if it appears not to embrace any meaning, turned his life to political engagement after War World II, and that attitude seems to give a tiny glimpse of meaning after the barbarity. Frankl's philosophy says yes to life even in the most extreme situations, and it's a Nietzschean-like scream that exalts the value of life beyond any monstrous suffering. Frankl, the father of logotherapy and a Holocaust survivor, opens a door to God when he talks about an unconscious God, a supra-human dimension and an unconditional faith; he defines religion as spirituality and as man's search for ultimate meaning. According to Frankl, freedom is not contradictory with God, and religion exists not because of the barbarity but in spite of the barbarity. Sartrean existentialism is a philosophy of radical freedom and responsibility. Men are condemned to be free. We are beings where the existence precedes the essence. We are completely responsible of what we are. Sartre argues that human freedom is incompatible with God. In a godless world, morality is constructed by people, with their own choices and actions, and human existence and the suffering of the victims don't have any meaning. Sartre defines man as freedom, responsibility, Angst and contingency. Frankl defines man as freedom, responsibility, spirituality and search for meaning. With this dissertation I attempt to enter in the slippery dimension of the pain, despair, meaning and meaninglessness of the victims' suffering (having in mind the horrors of Auschwitz, that in theology and in philosophy have simbolised, since the liberation of the camps, the death of God and the death of morality). It's true that not only Jewish men, women and children were victims of the German barbarity, but, as Elie Wiesel's message from the permanent exhibition from Block 27 of the Auschwitz-Birkeanu State Museum reads: "Not all victims were Jewish in this place, but all Jews were victims". The Shoah is not an episode inside War World II, but a turning point in the history of humankind, and a catastrophe that embraces us all, Jewish and not not Jewish men and women, religious and not religious, believers and not believers, as the free, responsible and moral beings that we all are –or that we should be. A lot of the victims, in the midst of their desperation, entered into the gas chambers praying, holding to the hope that their horrifying end was not the ultimate end. With this dissertation I do not attempt to answer the eternal question of the existence of God, rather, I will try to interpret that scream to God as a longing for hope. I also intend to find a coherence between the thought of these two great thinkers for whom freedom and responsibilty define man: Frankl (who argues that there is a suprahuman dimension where an ultimate meaning exists and where the victims' suffering has to have a meaning, even if this meaning is completely incomprehensible in the human dimension) and Sartre (the atheist existentialist par excellence, for whom the world, human existence and suffering are absolutely contingent). In the first chapter I expose logotherapy and Sartrean existentialism: I describe the three dimensions of man, the three searches for meaning, the five consequences of "l'existence précède l'essence" and I speak about suicide. The second chapter delves into the unconscious God, the supra-human dimension, the ultimate meaning and the unconditional faith. In the third chapter I expose the freedom without God defended by Sartre, Sartre's ontology, Sartre's atheism, Sartre's humanism, and his ideas about responsibility, mauvaise foi, contingency, situation, and Angst. The fourth chapter is necessarily historical (while being philosophical too): I wonder about the death of God after Auschwitz, I argue and defend the uniqueness of the Holocaust (the Shoah is a turning point in the history of humankind), I describe the massacres before the extermination camps (Einsatzgruppen, Ordnungspolizei y Wehrmacht), the gigantic Auschwitz camp complex (Stammlager, Auschwitz-Birkenau y Monowitz-Buna), I reflect on God and evil (focusing on the children of Auschwitz), I describe Frankl's days in Auschwitz, I talk about God as hope, about immortality and escathology, I discuss God's cruelty, the relationship between Christianity and antisemitism and Islam and antisemitism, I question the silence of God, and I talk about the death of God and about the trial against God. In the fifth chapter I talk about the Franklean morality (a morality that concerns man and not God), on the basis of his love theory and his only work of theater (Synchronisation in Binkerwald), and the Sartrean morality (a morality that concerns a humanity without God), remembering Dostoyevsky, analysing Garcin's famous quote in Huis clos "L'enfer, c'est les Autres", crticizing Sartre's marxism and questioning (with Frankl's and Sartre's eyes) Brecht's verse "Erst kommt das Fressen, dann kommt die Moral"; at the end of the chapter I include my own reflection (and Frankl and Sartre's critique) about the impunity of the executioners and collaborators after the Holocaust (with God's permission). After the Conclusion, I add an Appendix about the lives of Frankl and Sartre, which helps understanding better their work. KEYWORDS: logotherapy, existentialism, search for meaning, freedom, responsibility, morality, Angst, suffering, survivors, victims, contingency, spirituality, religion, God, hope, antisemitism, guilt, Auschwitz, Holocaust, Shoah. (shrink)

The Extended Evolutionary Synthesis (EES) debate is gaining ground in contemporary evolutionary biology. In parallel, a number of philosophical standpoints have emerged in an attempt to clarify what exactly is represented by the EES. For Massimo Pigliucci, we are in the wake of the newest instantiation of a persisting Kuhnian paradigm; in contrast, Telmo Pievani has contended that the transition to an EES could be best represented as a progressive reformation of a prior Lakatosian scientific research program, with the extension (...) of its Neo-Darwinian core and the addition of a brand-new protective belt of assumptions and auxiliary hypotheses. Here, we argue that those philosophical vantage points are not the only ways to interpret what current proposals to ‘extend’ the Modern Synthesis-derived ‘standard evolutionary theory’ (SET) entail in terms of theoretical change in evolutionary biology. We specifically propose the image of the emergent EES as a vast network of models and interweaved representations that, instantiated in diverse practices, are connected and related in multiple ways. Under that assumption, the EES could be articulated around a paraconsistent network of evolutionary theories (including some elements of the SET), as well as models, practices and representation systems of contemporary evolutionary biology, with edges and nodes that change their position and centrality as a consequence of the co-construction and stabilization of facts and historical discussions revolving around the epistemic goals of this area of the life sciences. We then critically examine the purported structure of the EES—published by Laland and collaborators in 2015—in light of our own network-based proposal. Finally, we consider which epistemic units of Evo-Devo are present or still missing from the EES, in preparation for further analyses of the topic of explanatory integration in this conceptual framework. (shrink)

The mixture of political, social, cultural and economic environments in Latin America, together with the enormous diversity in climates, natural habitats and biological resources the continent offers, make the ethical assessment of agricultural policies extremely difficult. Yet the experience gained while addressing the contemporary challenges the region faces, such as rapid urbanization, loss of culinary and crop diversity, extreme inequality, disappearing farming styles, water and land grabs, malnutrition and the restoration of the rule of law and social peace, can be (...) of great value to other regions in similar latitudes, development processes and social problems. This chapter will provide a brief overview of these challenges from the perspective of a continent that is exposed to the consequences of extreme inequality in multiple dimensions and conclude by arguing for the need to have a continuous South-South dialogue on the challenges of establishing socially and environmentally sustainable food systems. (shrink)

Explanations of the genuine openness of the future often appeal to objective indeterminacy. According to the received view, such indeterminacy is indeterminacy of certain future-tensed state of affairs that presently obtain. We shall call this view the weak indeterminate present, to distinguish it from the view we will defend in this paper, which we dub the strong indeterminate present. According to our view, unsettledness of the future is grounded on the present indeterminacy of some present-tensed state of affairs. In order (...) for an indeterminate present-tensed state of affairs to explain the unsettledness of a future-tensed state of affairs, there has to be a connection between the two. We argue that this connection can only be provided if we look at the internal structure of the relevant state of affairs. Finally, we will suggest that the best background theory to explain the connection are the so-called spontaneous collapse models of quantum mechanics. (shrink)

The Mass Density approach to GRW (GRWm for short) has been widely discussed in the quantum foundations literature. A crucial feature of GRWm is the introduction of a Criterion of Accessibility for mass, which allows to explain the determinacy of experimental outcomes thus also addressing the tails problem of GRW. However, the Criterion of Accessibility leaves the ontological meaning of the non-accessible portion of mass utterly unexplained. In this paper I discuss two viable approaches to non-accessible mass, which I call (...) anti-realist and realist, and will defend the latter. First, I show that the anti-realist approach suffers from various objections. Second, I develop an account of non-accessible mass density states as objectively indeterminate states of affairs. (shrink)

Contemporary evolutionary biology comprises a plural landscape of multiple co-existent conceptual frameworks and strenuous voices that disagree on the nature and scope of evolutionary theory. Since the mid-eighties, some of these conceptual frameworks have denounced the ontologies of the Modern Synthesis and of the updated Standard Theory of Evolution as unfinished or even flawed. In this paper, we analyze and compare two of those conceptual frameworks, namely Niles Eldredge’s Hierarchy Theory of Evolution (with its extended ontology of evolutionary entities) and (...) the Extended Evolutionary Synthesis (with its proposal of an extended ontology of evolutionary processes), in an attempt to map some epistemic bridges (e.g. compatible views of causation; niche construction) and some conceptual rifts (e.g. extra-genetic inheritance; different perspectives on macroevolution; contrasting standpoints held in the “externalism–internalism” debate) that exist between them. This paper seeks to encourage theoretical, philosophical and historiographical discussions about pluralism or the possible unification of contemporary evolutionary biology. (shrink)

Against the common historiographic narratives of evolutionary biology, the first decades of the 20th century were theoretically far richer than usually assumed. This especially refers to the hitherto neglected role that early theoretical biologists played in introducing visionary research perspectives and concepts before the institutionalization of the Modern Synthesis. Here, we present one of these scholars, the German theoretical biologist and ecomorphologist Hans Böker, by reviewing his 1935 paper “Artumwandlung durch Umkonstruktion, Umkonstruktion durch aktives Reagieren der Organismen”, published in the (...) inaugural volume of the journal Acta Biotheoretica. While largely forgotten today, this work represents a melting pot of ideas that adumbrate some of today’s most lively debated empirical and conceptual topics in evolutionary biology: the active role of organisms as actors of their own evolution, environmental induction and phenotypic plasticity, genetic assimilation, as well as developmental bias. We discuss Böker’s views on how species change through "Umkonstruktion," and how such reconstruction is exerted through active reactions of organisms to environmental perturbations. In addition, we outline the aims and wider context of his "biological comparative anatomy," including Boker’s reprehensible political affiliation with the Nazi Party. Finally, we highlight some of the historical reasons for why Böker’s views did not have a larger impact in evolutionary biology, but we also recount some of the direct and indirect legacies of his approach in research areas such as ecomorphology and EvoDevo. Böker’s paper is available as supplementary material in the online version of this article, as part of the journal's "Classics in Biological Theory" collection; the first translation of the paper into English, by Alexander Böhm and Jan Baedke, is also being published in this volume. (shrink)

The forfeiture thesis is posed as an independent thesis in moral philosophy according to which agents forfeit (or lose) rights if they perform certain act-types. According to many, this thesis plays a crucial role in the justification of (legal) punishment. In this paper, I argue that the forfeiture thesis is unnecessary – we can simply dismiss it without any substantive loss. Echoing an aspect of the specificationist approach to rights, the reason is that we may replace the forfeiture thesis with (...) an exception clause in the very content of the right not to be subjected to hard treatment: P has no right not to be subjected to hard treatment simpliciter, but a right not to be subjected to hard treatment unless P performs an act-type φ – e.g., murdering an innocent person. This alternative has substantive advantages over the forfeiture thesis, which, in turn, shows that the former cannot be reduced to the latter. (shrink)

RESUMEN: La muerte del hombre anunciada por Foucault está en estrecha relación con la muerte de Dios anunciada por Nietzsche. El retorno del lenguaje conlleva la desaparición del hombre como figura cardinal del saber moderno. La historia es discontinua. Foucault dudó de las verdades de cada época y de las verdades intemporales. En este artículo trazo el recorrido del hombre en Les mots et les choses, mostrando la tensión entre el lenguaje y la desaparición del hombre, hablo de la discontinuidad (...) de la historia y los “jeux de vérité”, y muestro que Foucault se consideraba, por encima de todo, un pensador escéptico. / ABSTRACT: The death of man proclaimed by Foucault is in close relationship with the death of God proclaimed by Nietzsche. The return of language is linked with the disappearance of man. History is discontinuos. Foucault doubted the truths of each era as well as the timeless truths. In this article I present man’s journey in Foucault’s Les mots et les choses, showing the tension between language and the disappearance of man, I talk about historical discontinuity and the “jeux de vérité”, and I argue that Foucault considered himself, above all, a skeptical thinker. (shrink)

Injusticia epistémica es una etiqueta conceptual que ha tenido, al menos, un doble rendimiento. Por una parte, el concepto que ha propuesto Miranda Fricker en Injusticia Epistémica ha permitido profundizar en el diálogo filosófico respecto de cómo se generan y justifican las creencias y las pretensiones de conocimiento y, por otra parte, ha permitido en el dominio social nombrar distintas prácticas culturales de abuso, invisibilización, o asimetrías de poder que benefician algunos y deterioran a otros. Ya han pasado quince años (...) desde la publicación del libro de Fricker que permitió tales avances, en la esfera disciplinaria y en la esfera política. El presente volumen, por un lado, intenta celebrar esta importante obra que generó un espacio indiscutido en el terreno filosófico mediante la consideración de sus temas y, por otra parte, intenta contribuir ofreciendo el análisis de problemas reales y contingentes en distintas culturas epistémicas, y de prácticas sociales ancladas en distintos países de Latinoamérica. CRISTIÁN SANTIBÁÑEZ Es investigador y profesor de la Facultad de Educación de la Universidad Católica de la Santísima de Concepción, Chile, y miembro del Centro de Investigación en Educación y Desarrollo de la misma universidad. Se doctoró en lingüística en la Universidad de Houston, USA. Ha propuesto una perspectiva cognitiva y evolutiva de la competencia argumentativa en Origen y función de la argumentación (Palestra, 2018). Desarrolla investigación en teoría de la argumentación, cognición, epistemología y filosofía del lenguaje. LEANDRO DE BRASI es Doctor en Filosofía del King's College London y Profesor Asociado del Departamento de Ciencias Sociales (Área de Investigación Filosófica) de la Universidad de La Frontera (Chile). Sus intereses de investigación se concentran principalmente en la epistemología social, política y legal y ha publicado sobre estos y otros temas en revistas tales como The International Journal of Evidence and Proof, Critical Review: A Journal of Politics and Society, IEEE Technology and Society, y Cogency: Journal of Reasoning and Argumentation. Actualmente se encuentra investigando distintas patologías epistémicas de la esfera pública, con especial énfasis en injusticias epistémicas. (shrink)

The debate about how neurotechnologies impact authenticity has focused on two inter-related dimensions: self-discovery and self-creation. In this paper, we develop a broader framework that includes the experimental and relational dimensions of authenticity, both understood as decisive for shaping one’s narrative identity. In our view, neurointerventions that alter someone’s personality traits will also impact her very own self-understanding across time. We argue that experimental authenticity only needs a minimum conception of narrative coherence of the self and that reversibility should remain (...) a key feature in the ethical assessment of neurotechnologies. The relational dimension of authenticity derives from the fact that a process of self-constitution is never a solitary business. The significant others act not just as subsequent judges of one’s life decisions, but as real co-authors of one’s self. We discuss relevant cases in which others are actively contributing to the meaning-making process, as to the direction one’s life is taking. We also claim that the experimental and the relational dimensions of authenticity should aim to correct each other. The relational dimension introduces socially approved standards as well as limitations to the array of available possibilities of self-fashioning or human enhancement. The experimental side enables us to avoid confusing one’s personal identity with a social and narrative construct that only bears the mark of social pressure and conformism. (shrink)

Interest in spirituality as a protective factor in various aspects of daily life has increased over the years. Still there has been relatively little research attention paid to the effect of spirituality in the workplace. The current study was conducted to explore the role of spiritual well-being as positive spillover effect on job satisfaction when adverse workplace experiences are reported. Spiritual well-being was related to job satisfaction even when the adverse workplace conditions of job frustration, work tension and victimization were (...) present. The context of the findings with other research and theory are discussed, as are directions for future research. (shrink)

Entre 1843 y 1844, uno de los conceptos centrales del pensamiento de Karl Marx es el de ser genérico. Es indudable en este concepto la herencia terminológica feuerbachiana, cuya principal referencia es el concepto de género. Sin embargo, este trabajo muestra que en su funcionamiento el ser genérico, lejos prolongar el concepto feuerbachiano, implica su refutación. Esto permite comprenderlo en una problemática más amplia de la obra de Marx: el proceso histórico de sustitución de las interrelaciones fundantes de los cuerpos (...) por su forma representada. (shrink)

Barnes (2014) has argued in this journal for the following conditional: If there is any metaphysical indeterminacy, this must be at the most fundamental level of reality. To argue for this claim, Barnes relies on two principles that I shall call bivalent completeness and determinate link. According to the former, a complete description is a bivalent assignment of truth values to every sentence. The determinate link, instead, establishes that the determination relation between levels of reality preserves determinacy from one level (...) to another. In response to Barnes’ conclusion, Eva (2018) has recently pointed out that bivalent completeness is question begging. In this paper, I will first show why Eva's line of reasoning can be resisted. My aim will then be to present a stronger case against Barnes’ argument by challenging the determinate link. In the presence of metaphysical indeterminacy, the link between fundamental and derivative facts might itself be the locus of indeterminacy. I will conclude by showing that Barnes and Eva make many unwarranted assumptions regarding both indeterminacy and fundamentality. The logical space around the connection between these two notions appears to be much wider than what they seem to be aware of, or so I will argue. (shrink)

The organizational account of biological functions interprets functions as contributions of a trait to the maintenance of the organization that, in turn, maintains the trait. As has been recently argued, however, the account seems unable to provide a unified grounding for both intra- and cross-generation functions, since the latter do not contribute to the maintenance of the same organization which produces them. To face this ‘ontological problem’, a splitting account has been proposed, according to which the two kinds of functions (...) require distinct organizational definitions. In this article, we propose a solution for the ontological problem, by arguing that intra- and cross-generation functions can be said to contribute in the same way to the maintenance of the biological organization, characterized in terms of organizational self-maintenance. As a consequence, we suggest maintaining a unified organizational account of biological functions. (shrink)

El presente texto tiene como propósito analizar teórico-conceptualmente las prácticas pedagógicas de la ética implementadas por los docentes en la universidad tradicional y la universidad popular en los años 2010 – 2020. Teniendo en cuenta, primero, las características inherentes de la universidad tradicional tanto en sus orígenes y principios fundamentales; segundo, las practicas pedagógicas de la ética en el rol docente; y tercero, el advenimiento, desarrollo y propuesta de la Universidad popular. Mediante este análisis fue posible develar los paralelismos entre (...) sus divergencias y puntos de encuentro con base en la ética-práctica del rol docente, para el mejoramiento continuo tanto de esta área del conocimiento como de los demás saberes en general. (shrink)

Motivational enhancement of any kind can be conceived of either as a way to reduce the need for effort, or as a change in the subjective perception of effort. However, in both cases, effort is not all that matters. In the evaluation of praiseworthy conduct, the practical goals pursued by the subject, their dedication, and the discernment they exercise are equally important. I further argue that not only in terms of the general purpose, but also in terms of the means (...) employed for human enhancement, we cannot, in fact, establish significant differences between the traditional technology of the self and biomedical technologies for enhancing motivation. There are two key features they all share. The traditional techniques of the self also aim at the gradual reduction of effort through their steady practice, and they are all mental conditioning and self-conditioning techniques based on repetition and training. (shrink)

In this paper, we raise two points. First, any rights‐based theory should provide a method by which to guide reasoning in addressing conflicts of rights. The reason, we argue, is that these theories must provide guidance on what should be done. Second, this method must contain two key recommendations: (1) We should try to find a deliberative mechanism through which none of the rights is simply eliminated from the scene; (2) these rights may be balanced against each other to define (...) which right should prevail, but without considering non‐rights‐interests as if they were rights in the process. These recommendations instantiate two crucial principles that underlie our common intuitions on rights, namely, the principle that rights deserve equal respect and the principle that rights should be taken seriously. (shrink)

Is it justified to hold that an agent S has a (moral) right to P if the duty-bearer is not specified? There is an intense ongoing debate on this question. There are two positions in the literature. On the one hand, O´Neill´s much-discussed account of rights holds that it is justified to say that an agent S has a right to P if and only if the duty-bearer is sufficiently determined – i.e. if and only if it is clear against (...) whom S may claim her right to P (O’Neill 1986, 1988, 1996, 2000, 2005, 2016). Call this, the ‘claimability condition’. On the other hand, interest-based theorists argue that it can be justified to say that an agent S has a right to P even if the duty-bearer is not sufficiently determined (Caney 2007; Griffin, 2008; Raz 1988; Tasioulas 2007; see also: Etinson, 2013; Ypi 2010). Who (if anyone) is correct in this fundamental discussion about the very nature of rights? In this paper, I provide an answer to this crucial question. Neither O´Neill nor interest-based theorists provide good reasons to justify their positions. However, I argue, the claimability condition is an existence condition of rights justified on the basis of their action-guiding character. The reason is that if the duty-bearer is not specified, the content of the right (its correlative obligation) does not sufficiently guide what the agent should do because it is indeterminate who is required to act (or refrain from acting). (shrink)

This paper argues for a revised concept of authenticity entailing two demands that must be balanced. The first demand moves authenticity from the position of a strictly self-regarding virtue towards the position of a fully social virtue, acknowledging the crucial feature of steadiness, i.e. self-consistency, as being precisely what we ‘naturally’ lack. Nevertheless, the value of personal authenticity in a modern, open society comes from the fact that it brings about not only steadiness, but also the public development of a (...) variety of existential options that can be understood as Millian ‘original experiments in living’. Thus the second demand of authenticity is a demand for ‘experimental’ authenticity which covers the whole spectrum of technologies of the self, from Nietzschean ‘brief habits’, to the use of enhancement technologies. (shrink)

Very large databases are a major opportunity for science and data analytics is a remarkable new field of investigation in computer science. The effectiveness of these tools is used to support a “philosophy” against the scientific method as developed throughout history. According to this view, computer-discovered correlations should replace understanding and guide prediction and action. Consequently, there will be no need to give scientific meaning to phenomena, by proposing, say, causal relations, since regularities in very large databases are enough: “with (...) enough data, the numbers speak for themselves”. The “end of science” is proclaimed. Using classical results from ergodic theory, Ramsey theory and algorithmic information theory, we show that this “philosophy” is wrong. For example, we prove that very large databases have to contain arbitrary correlations. These correlations appear only due to the size, not the nature, of data. They can be found in “randomly” generated, large enough databases, which—as we will prove—implies that most correlations are spurious. Too much information tends to behave like very little information. The scientific method can be enriched by computer mining in immense databases, but not replaced by it. (shrink)

Many features of quantum mechanics (QM) suggest that, at the microscopic level, objects sometimes fail to determinately instantiate their properties. In recent years, many have argued that this phenomenon indicates the existence of an ontological kind of indeterminacy, often called metaphysical indeterminacy, which is supposed to affect the ontology of QM. As insisted by Glick ('Against Quantum Indeterminacy), however, once we look at the major realist approaches to QM we learn that the indeterminacy disappears from the description of the world (...) at its most fundamental level. This absence might be taken as a good reason for adopting some form of eliminativism towards quantum mechanical indeterminacy. The aim of this paper is to distinguish three ways of defending eliminativism, and to argue that none of them eventually succeeds. The upshot is that QM does in fact suggest the existence of metaphysical indeterminacy, although only as an emergent phenomenon. (shrink)

Cet article traite d’un agencement pictural proustien – un arc-en-ciel turnérien entre deux Rembrandt. Sont examinées : l’ascendance rembranesque de Turner et l’évolution négative du jugement de Ruskin, fervent turnérien, sur Rembrandt. La tentative proustienne de réconcilier Ruskin avec Rembrandt réussit-elle? Rembrandt reste-t-il trop moderne pour Ruskin? Un début de réponse se trouve dans la Bourgogne des Valois.

Kitcher has proposed an ideal-theory account—well-ordered science (WOS)— of the collective good that science’s research agenda should promote. Against criticism regarding WOS’s action-guidance, Kitcher has advised critics not to confuse substantive ideals and the ways to arrive at them, and he has defended WOS as a necessary and useful ideal for science policy. I provide a distinction between two types of ideal-theories that helps clarifying WOS’s elusive nature. I use this distinction to argue that the action-guidance problem that WOS faces (...) remains even under the aims/means distinction, because the WOS’s failure is more basic than critics have suggested. (shrink)

In recent years, biologists and philosophers of science have argued that evolutionary theory should incorporate more seriously the idea of ‘reciprocal causation.’ This notion refers to feedback loops whereby organisms change their experiences of the environment or alter the physical properties of their surroundings. In these loops, in particular niche constructing activities are central, since they may alter selection pressures acting on organisms, and thus affect their evolutionary trajectories. This paper discusses long-standing problems that emerge when studying such reciprocal causal (...) processes between organisms and environments. By comparing past approaches to reciprocal causation from the early twentieth century with contemporary ones in niche construction theory, we identify two central reoccurring problems: All of these approaches have not been able to provide a conceptual framework that allows maintaining meaningful boundaries between organisms and environments, instead of merging the two, and integrating experiential and physical kinds of reciprocal causation. By building on case studies of niche construction research, we provide a model that is able to solve these two problems. It allows distinguishing between mutually interacting organisms and environments in complex scenarios, as well as integrating various forms of experiential and physical niche construction. (shrink)

We reply to Artiga and Martinez’s claim according to which the organizational account of cross-generation functions implies a backward looking interpretation of etiology, just as standard etiological theories of function do. We argue that Artiga and Martinez’s claim stems from a fundamental misunderstanding about the notion of “closure”, on which the organizational account relies. In particular, they incorrectly assume that the system, which is relevant for ascribing cross-generation organizational function, is the lineage. In contrast, we recall that organizational closure refers (...) to a relational description of a network of mutual dependencies, abstracted from time, in which production relations are irrelevant. From an organizational perspective, ascribing a function to an entity means locating it in the abstract system that realizes closure. In particular, the position of each entity within the relational system conveys an etiological explanation of its existence, because of its dependence on the effects exerted by other entities subject to closure. Because of the abstract relational nature of closure, we maintain that the organizational account of functions does not endorse a backward looking interpretation of etiology. As a consequence, it does not fall prey of epiphenomenalism. (shrink)

Este trabajo se centra en el concepto de humanismo de la libertad de Carlos Astrada, entendido como eje principal de articulación de los pensamientos de Marx y Heidegger. Esa articulación es presentada en principio a partir de la copertenencia de ambos filósofos al campo de las filosofías de la praxis. Sin embargo, si prestamos mayor atención al modo concreto en que Astrada comprende y expone lo más propio de cada uno de esos pensamientos, notaremos que esa confluencia no remite simple (...) ni fundamentalmente a la filosofía de la praxis, sino a una tarea aún pendiente en la que se anudan la historia de la filosofía y la filosofía de la historia: la salida definitiva del sistema cerrado del idealismo y de la filosofía de Hegel. (shrink)

Este artículo se propone argumentar por qué la reivindicación o el relego del término campesino constituye una apuesta política por excelencia. En esta dirección, se sostiene que la ambigüedad de aquella categoría, lejos de ser una debilidad, puede tornarse una potencia en la medida que el discurso sobre la diferencia específica sea desplazado por la problematización de la (des)igualdad. En efecto, el interrogante sobre qué es lo que distingue a un campesino cede lugar a la pregunta ¿qué relaciones sociales son (...) puestas en cuestión o reinventadas a partir de la identificación como tal? Para ello, la reflexión teórica adopta un anclaje empírico en el surgimiento del Movimiento Campesino de Santiago del Estero (MOCASE), el cual, pese a los múltiples conflictos y divisiones internas, tiene en común haber acuñado la categoría campesino en un sentido positivo, en el marco de la disputa por la tierra. Cabe aclarar que no es la intención explicitar presuntos núcleos duros de la identidad; tampoco concebirla como etapa anterior o posterior de la acción colectiva, sino examinarla como un proceso dialógico. Asimismo, se aborda el lugar de lo campesino en Argentina y su tensión con el concepto de agricultura familiar. (shrink)

La investigación sobre leyes de la naturaleza constituye una de las aventuras del intelecto humano en su esfuerzo primigenio por entender la realidad y nuestro lugar en ella. En la primera parte del libro expondremos la aproximación biográfica que motiva nuestra investigación (capítulo 1). La segunda parte examina los orígenes históricos del imaginario de leyes de la naturaleza que se remontan a la filosofía natural de la época de Descartes y Newton (capítulos 2 y 3). La tercera parte sistematiza el (...) debate estándar en filosofía de las leyes de la naturaleza, que se ha consagrado en las concepciones humeanas y anti-humeanas, en donde las primeras sostienen que las leyes son meros enunciados de regularidades (capítulo 4), mientras que las segundas afirman que ellas corresponden a alguna clase especial de necesidades naturales (capítulos 5 y 6). En la cuarta parte propondremos nuevas perspectivas sobre las leyes de la naturaleza que escapan al debate estándar. Examinaremos el problema de Wigner acerca de la efectividad de las matemáticas en la formulación de leyes físicas (capítulo 7), elaborando la concepción inferencial de las leyes que ofrece una respuesta al problema wigneriano (capítulo 8). Asimismo, indagaremos el carácter modal de las leyes de la naturaleza (capítulo 9) y el supuesto metafísico que afirma que la realidad tiene una estructura, que ha sido asociada a las leyes (capítulo 10). Finalmente, en la quinta parte del libro cerraremos nuestra investigación elaborando el eliminativismo nómico, que nos insta a abandonar el imaginario de leyes de la naturaleza tanto en ciencias como en nuestra interpretación filosófica de las mismas (capítulos 11 y 12). (shrink)

In the philosophical debate on aging, it is common to raise the question of the theoretical definition of aging in terms of its possible characterization as a disease. Understanding aging as a disease seems to imply its medicalization, which has important practical consequences. In this paper, we analyze the question of whether aging is a disease by appealing to the concept of disease in the philosophy of medicine. As a result of this analysis, we argue that a pragmatist approach to (...) the conception of disease is the best alternative to highlight the relevance of the medicalization of aging. From this pragmatist perspective, it can be seen that the notion of aging is going through a conceptual change, and aging can today be understood as a not radically different process from any other condition that is usually considered a disease. (shrink)

The much-discussed “claimability objection” holds that it is unjustified to believe that all individuals have a human right to subsistence because the bearers of the correlative duties are not sufficiently determined. This argument is based on the so-called “claimability-condition”: S has a right to P if and only if the duty-bearer is sufficiently determined. Practice-based theorists defend the human right to subsistence by arguing that if we take the existing human rights practice seriously, there is no indeterminacy about the allocation (...) of duties. In this paper, I challenge this (apparently compelling) defense of the human right to subsistence with a dilemma. If the claimability condition is true, the practice-based defense fails to undermine the claimability objection because the duty-bearer is determined in some, but not all, cases. If practice-based theorists reject the claimability condition, they generate an account of human rights that is problematic from the practical perspective because it may contain duties that are unable to guide action. (shrink)

In contrast to the “normativist” view, “naturalist” theorists claim that the concept of health refers to natural or normal states and propose different characterizations of healthy and diseased conditions that are meant to be objectivist and biologically grounded. In this article, we examine the core concept of these naturalist accounts of disease, i.e., the concept of biological malfunction, and develop a new formulation of the notion of malfunction following the recent organizational approach to functions in the philosophy of biology. We (...) focus on the notions of adaptive regulation and functional presupposition to develop a new conceptual framework that justifies the ascription of malfunctional behaviors to biological systems according to the embodied normativity of biological organizations. (shrink)

El presente trabajo de investigación tiene como objeto el estudio de la legislación penal en la República de Colombia desde 1890 hasta la actualidad con la ley 599 de 2000, este último conocido como el vigente Código Penal. Lo anterior, conforme a la siguiente pregunta problémica ¿se ha dado un desarrollo oportuno de la legislación penal colombiana que otorgue soluciones fehacientes a las necesidades de una política criminal sólida desde sus inicios hasta la actualidad? Con ello, se pretende analizar las (...) diversas escuelas que han influido en los legisladores a la promulgación y tipificación de los delitos y sus penas en el marco jurídico penal colombiano. Se destaca ante todo, el análisis que a lo largo del desarrollo del ordenamiento jurídico colombiano abarca el contexto constitucional, doctrinal y jurisprudencial, los cuales, han logrado evidenciar el carácter de un óptimo “derecho penal” a lo largo del contexto histórico del país en mención. Se destaca así, la gran influencia de las Escuelas Clásica, Positivista y Finalista, que a hoy han venido a establecerse con fuerza en Colombia a lo largo de su codificación, desde 1980 hasta la actual ley 599 del año 2000. (shrink)

De ce a fost fondată Uniunea Europeană? Un prim răspuns ar fi dorinţa de pace după un război devastator şi umilitor. Un al doilea răspuns ar fi realizarea importanţei unităţii. O unitate care se va caracteriza printr-o diversitate a culturilor şi a limbilor. Statele europene nu au dorit să renunţe la suveranitatea lor, au vrut să devină un corp comun pentru a nu a mai putea fi călcate în picioare de iureşul istoriei. Ca orice unitate, UE avea nevoie de un (...) cadru de reglementare oferit de instituţii şi politici europene. De asemenea, pentru a armoniza ceva trebuie să poţi pune împreună anumite elemente separate. Armonizarea Uniunii a fost realizată prin fondarea instituţiilor şi a reglementărilor acestora (structura instituţională a UE este prezentată în Anexa nr. 1). Instituţionalizarea Uniunii Europene este cheia de boltă a construcţiei istorice europene. Început în anul 1957, acest proces a lăsat urme adânci în conştiinţa politică europeană. Dacă la început a fost privită cu reticenţă, acum Uniunea nu poate exista fără instituţii. (shrink)

El objetivo de la investigación es interpretar el discurso de psicólogos/as que ejercen docencia para la carrera de Psicología en una(s) Universidad(es) Estatal, Privada con Aporte y Privadas de la V Región, Chile, desde un enfoque de subjetividad laboral. Se realizan 6 entrevistas en profundidad a Psicólogos/as y análisis de discurso. El capitalismo académico produce un elevado número de docentes con flexibilidad laboral contractual o trabajo no decente, pues no existe: estabilidad laboral, derecho a sindicalización, vacaciones periódicas pagadas, ni protección (...) social. Estas condiciones son invisibilizadas en el debate sobre la calidad de la Educación. En este contexto, la subjetividad laboral del malestar docente se expresa como: agotamiento, estrés e incertidumbre vital que hace más difícil el trabajo de formación de futuros/as psicólogos/as en la V Región y en el país. (shrink)

El objetivo de la investigación es interpretar el discurso hegemónico (icónico-lingüístico) de los Fundamentalismos Religiosos de Iglesia Católica y grupos ligados a ella, respecto al aborto, junto a las protestas realizadas por movimientos de ciudadanas y ciudadanos por la defensa de los Derechos Sexuales y Reproductivos de las mujeres en países de la Subregión Andina. La metodología utiliza un análisis de discurso. En conclusión: El discurso y penalización del aborto es ideológico, dominación patriarcal que hace adoptar a las mujeres el (...) aborto inseguro como resistencia paralegal, pudiendo enfermar o morir para obtener la libertad sobre su cuerpo, un derecho reproductivo. (shrink)