Desde el pensamiento ontológico de cautiverio que realizó Emmanuel Lévinas, es decir, desde su concepto de Il y a y su descripción de la experiencia más próxima al ser anónimo e impersonal, el insomnio, el presente artículo tiene el propósito de efectuar una conversación o un acercamiento con el pensamiento pesimista de Emil Cioran. Todo para graficar el horror de esta patología y de la importancia del sueño o el inconsciente frente a ella, presentado este, el inconsciente, como una salida (...) necesaria. (shrink)

El modelo de desarrollo sustentable ha motivado la generación de una importante producción científica en distintos ámbitos. Tal ha sido el caso de la psicología que se ha propuesto comprender el papel de los factores conductuales y mentales implicados en la relación del hombre con la naturaleza. Si bien el emergente campo de la psicología ambiental se ha planteado objetivos pertinentes para el fomento de conductas sustentables, ésta ha operado desde modelos epistemológicos que tienden a mantener elementos de la cosmovisión (...) moderna relacionada con el deterioro ambiental. Se proponen las aproximaciones narrativas de la psicología como una alternativa capaz de subvertir el orden epistemológico. (shrink)

According to John Rawls, the methods and conclusions of science—when these are non-controversial—constitute public reasons. However, several objections have been raised against this view. This paper focuses on two objections. On the one hand, the associational objection states that scientific reasons are the reasons of the scientific community, and thus paradigmatically non-public in the Rawlsian sense. On the other hand, the controversiality objection states that the non-controversiality requirement rules out their public character when scientific postulates are resisted by a significant (...) portion of the citizenry. The paper replies that both objections miss their mark. To the associational objection, it replies that the relevant test for a reason to be public is whether the reasons have been construed under the rules and constrains of a public frame of thought. Insofar as scientific methods and conclusions correspond to the principles of reasoning and rules of evidence that liberals understand as public, their associational origin is secondary. To the controversiality objection, it replies that the standard for a scientific argument to be regarded as non-controversial should refer to its degree of intra-scientific consensus, since ordinary citizens accept or reject scientific pronouncements conditioned to their particular comprehensive views. Nonetheless, a wide extra-scientific agreement on the epistemic virtues of the scientific method will be needed. The paper concludes that there is a good case to think about scientific reasons as public to the extent that scientific reasoning is a mode of inquiry that mirrors a central aspiration of Rawlsian political liberalism: having a public way of thought and an impersonal standpoint to adjudicate between competing claims. (shrink)

Resumen: El artículo reflexiona sobre la especificación del juicio “conforme al derecho” como juicio justo por criterios legales y morales. La evolución de la filosofía jurídica desde la tesis de que el juicio justo del juez debe fundarse solamente en fuentes legales hacia la constatación de que tal juicio no es posible exige que la teoría analítica del derecho, la filosofía jurídica hermenéutica y la teoría del derecho natural se complementen para evitar el irracionalismo nihilista.

Deleuze’s philosophy is permeated with the problem of the continuum. The idea that the coexistence of durations is implied in the concept of duration itself allows Deleuze to offer a fresh perspective on multiplicity, which is distinct from Bergson’s approach, and which proposes new perspectives on the continuum. While Deleuze critiques Leibniz’s view on this concept by highlighting the non-uniform nature of the continuum, the infinitesimal still plays a significant role in his analysis. However, in his late reading of Leibniz, (...) Deleuze emphasises that folds, rather than infinitesimals, should be considered as the smallest components of the continuum’s labyrinth. This implies that there is a union of indiscernible cuts in the continuity, cuts that do not create gaps or breaks in the overall coherence, but rather a labyrinth. I will show how, in exploring this problem, Deleuze and Guattari draw inspiration from Kafka, in order to relate continuity to contiguity. This relation reveals an internal difference that defines the distinction between what is continuous and what is contiguous. This, in our view, marks a considerable shift between Deleuze’s early reading of Bergson and his late reading of Leibniz, and it allows Deleuze to further develop his idea of the continuum. (shrink)

In this paper we will reconstruct a hypothesis on love in Gilles Deleuze's philosophy. We notice that, at different moments of his philosophical itinerary, the topic of love is the object of a complex treatment, which moves from the discovery of the expression of worlds that the other involves, and which gradually detach themselves from that other, towards a progressive liberation of dehumanized elements that open up in a transformed sexuality. We will try to show that this experimental exercise reveals (...) a surface, defined by the decomposition of the self and where the passage through a world without others will allow us to discover a plane of liberated elements, open to connections that will allow us other ways of understanding the phenomenon of love. (shrink)

Intercultural research poses critical ethical challenges. In 2019, in collaboration with more than 200 researchers from more than 30 countries, a group of researchers developed an ethical conflict analysis model that seems relevant for Latin America. The model proposes a flexible frame of reference where ethical challenges depend on four factors present throughout the research process: the place where the research is carried out, the people involved, the relevant ethical principles, and the precedents from previous research. This article discusses the (...) applicability of this model through two case analyses: one study with Indigenous peoples in Chile and the other with Latin-American migrants on the border between Mexico and US. (shrink)

Antes de las principales concepciones del Selbstsein, ser-sí-mismo, que anteceden a Heidegger, a saber las de Kiekegaard y Jaspers, en ninguna de ellas entró a tallar decididamente el pensamiento de que el ser-sí-mismo, en cierto modo, se completa como ser-entero (Ganzsein). A propósito de esto, es notable la distinción entre las 2 Secciones de Ser y tiempo, puesto que en la I Sección se tematizó un Dasein, “entre” nacimiento y muerte, y que deja a ambos fuera, en cambio desde el (...) inicio mismo de la II Sección, Heidegger acomete la cuestión de la posibilidad del ser-entero. (shrink)

En este texto buscamos hacer inteligible el lugar y los derroteros que sigue el concepto de auto-afección en el pensamiento de Jacques Derrida. Dicho concepto se desarrolla a partir de una interpretación de Kant y el problema de la metafísica, de Heidegger. En la elaboración del concepto en Derrida se enfatiza el momento de distancia en el que el sí-mismo no puede reducir al otro, sino que tiene que hacer patente la demora en su propia formación. Esto implicaría considerar que (...) la mismidad que se constituye en la auto-afección no puede ser separada de una hetero-afección, mediante la cual el otro no puede ser objetivado y no es otra cosa que el sí-mismo en su alteración. La forma de dicho espaciamiento que produce la alteración se pone a prueba en la voz y en la estructura del “oírse-hablar”, la que se revela como un espacio polifónico irreductible a una unidad, donde la auto-afección se desune de sí para retornar como aquello que no espera y como aquello que no puede replegarse en un lugar de reunión. In this paper we try to understand the status and the path followed by the concept of self-affection in the thought of Jacques Derrida. This concept is developed based on an interpretation of Martin Heidegger’s Kant and the problem of Metaphysics. In the elaboration of the concept, Derrida emphasizes the moment of distance in which the self cannot be reduced to the other, but the self makes clear the delay in its own formation. This means that the sameness that constitutes self-affection cannot be separated from hetero-affection, in which the other cannot be objectified and is nothing more than the self in its own alteration. The shape of the spacing that produces such alteration is tested in the voice and its own structure of “s’entendre-parler”, which is revealed as a polyphonic space irreducible to a unity, where self-affection is detached from itself in order to return as something that it does not expect and as something that cannot not retreat into a meeting place. (shrink)

En este artículo intentamos exponer algunas de las cuestiones principales elaboradas en _El anti-Edipo_, con el objeto de enfatizar su relevancia para la comprensión de una filosofía política novedosa. Para ello nos centramos en tres aspectos articulados que están presentes en el libro, pero que se vuelven más claros para nuestra actualidad al momento de ponerlos en contacto con algunas de las discusiones que han suscitado y con el corpus deleuziano-guattariano. Esos aspectos son: 1) la tematización del deseo, sometido a (...) una transformación a partir del concepto de “máquina”, 2) el análisis del capitalismo, a partir de la teorización de un _socius_ específico, donde el deseo adquiere un tratamiento singular, y 3) el descubrimiento de un fascismo molecular, que será desarrollado abiertamente en textos posteriores de ambos autores. (shrink)

This paper tries to propose a reading focused mainly on some of Foucault’s late works, developed since the first volume of his Histoire de la sexualité, from 1976. The aim of our reading tends to note that the distance between Foucault and Deleuze, even marked in an explicit rupture after the publication of that book, is not so much due to Foucault's “fascination” with power, or to his peremptory challenge of desire and its leakage power, or its supposed abandonment of (...) the detailed analysis of dispositifs. According to our reading, the distance taken by Deleuze will account, in this impasse, for the possibility of a resistance that is not exerted on dispositifs and power formations, and that projects the problem of power towards differents ways of life, according to a logic of modulation of life, very similar to that outlined by Foucault in his later years, and creating a singular consonance between both projects of thought. (shrink)

Este artículo propone una lectura interpretativa de la mutilación ocular como estrategia político-policial sistemática aplicada durante el llamado “estallido social” comenzado en Chile en octubre de 2019. A partir de una elaboración del concepto de “rostridad”, desarrollado por Deleuze y Guattari, sugerimos que dicha estrategia sugiere, por una parte, el reconocimiento anticipado de la potencia subversiva de la revuelta, difícil de desactivar por los poderes gobernantes. Por otra parte, que la mutilación no solo apunta a los ojos sino también a (...) las subjetividades que estos parecen organizar, las cuales aparecen ante el poder como clandestinas o nómades. Por ello, la mutilación ocular puede ser leída como una estrategia político-policial de re-subjetivación utilizada por el gobierno para desactivar una revuelta política que también se define por líneas de resistencia que se fugan de dicha estrategia. (shrink)

The status of scientific knowledge in political liberalism is controversial. Although Rawls argued that the noncontroversial methods and conclusions of science belong to the kind of reasons that citizens can legitimately call forth in public deliberation, critics have observed that the complexity and elaborateness of scientific arguments drive them away from the spirit of public reason, i.e., that which should reflect judgments that are the product of general beliefs and forms of reasoning found in common sense. In other words, scientific (...) claims remain as inaccessible as esoteric or religious reasons. This paper contends that this objection can be met by introducing a crucial assumption, drawn from W. V. O. Quine and the ‘naturalized epistemology’ tradition: that scientific reasoning and everyday reasoning are not two different epistemic categories but rather form a continuum. The former is just a filtered or refined version of the latter. Accordingly, evidence-based scientific reasoning is common to all citizens, regardless of their actual acceptance of specific scientific claims. Following the Quinean Assumption, political liberals may argue that, unlike religious or esoteric sources of knowledge, scientific reasoning is the expression of a cognitive operation that is fundamentally shared across comprehensive doctrines and politically reasonable individuals. (shrink)

Eugen Fink propone 5 fenómenos fundamentales de la existencia humana, que son los siguientes: muerte, trabajo, dominio, Eros y juego. En el presente artículo nos ocupamos de dos de ellos: juego y muerte. A modo de destacar algunos de los rasgos primordiales de estos fenómenos -juego y muerte- cabe decir del primero que sobre todo destaca la fantasía, la ficción, y ambos relacionados a su vez con la estructura específicamente lúdica del como-si. De modo espontáneo el niño juega como-si fuera (...) policía, ladrón, rey, plebeyo, padre, madre e incluso niño, es decir, el niño transita con la mayor naturalidad a mundos ficticios. Y esto mismo hará posteriormente el actor profesional. Ello revela a la par el parentesco entre juego y arte. En el caso de la muerte, probablemente lo que más corresponde destacar es su carácter de fenómeno filosófico fundamental, dado que ella se asocia con la concepción del ser en tanto devenir, como que todo lo que es, está transido por el llegar a ser y dejar de ser. Y a la vez que la muerte tiene por lo mismo una peculiar cercanía con el ser, lo tiene también con la nada, y junto con ello, con la pregunta por el sentido. Eugen Fink proposes 5 fundamental phenomena of human existence, which are the following: death, work, dominion, Eros and play. In this article we are dealing with two of them: play and death. How to highlight some of the key features of these phenomena -play and death- it may be said of the first that stands out above all the fantasy, fiction, and both in turn related to the specifically playful structure of the as-if. Spontaneously the child plays as-if he was police, thief, king, plebeian, father, mother and even child, i.e. the child passes naturally to fictional worlds. And the same will do later on the professional actor. This shows at the same time the relationship between play and art. In the case of death, in the first place should be noted its condition as a fundamental philosophical phenomenon, since it is associated with the conception of being as becoming, which implies that everything that is, is determined by the coming to be and the passing away. Death has therefore a unique proximity to being, as with the nothing, and also with the question about meaning. (shrink)

There have been persistent philosophical efforts to demarcate the province of science. Fewer attempts have been made to explore whether these demarcation strategies are consistent with the liberal promise of religious neutrality. Within this framework, most liberal political theorists seem to agree that hypotheses suggesting supernatural agency should remain outside the purview of science by principle. In their view, this rule of methodological naturalism is neutral in the relevant sense, since it is silent towards ultimate questions. This paper examines whether (...) this is so, especially when discussing the content of the science curriculum in public education. In this context, advocates of the status of Intelligent Design creationism as a scientific theory argue that MN arbitrarily dismisses a type of supernatural agency that is fundamental to several branches of theistic belief. Drawing on Thomas Nagel’s position, the paper contends that MN assumes a meta-scientific position to which either god does not exist, or god does not intervene in cosmic history. To that extend, MN cannot be reconciled with LPRN. However, this conclusion does not entail that hypotheses that suggest supernatural agency must be included in the science curriculum. Creationist theories may remain excluded to the extent that they fall short of the standards that are required for a proficient scientific account. But, crucially, it will not be their religious character what keeps them out of the classroom, but a series of pseudoscientific wrongs which are non-exclusive to supernaturalistic hypotheses. The paper thus suggests the exploration of an alternative demarcation strategy, one that is consistent with LPRN. (shrink)

El artículo revisita la discusión entre Augusto Salazar Bondy y Leopoldo Zea hacia fines de la década de 1960 sobre la filosofía latinoamericana, con el objetivo de mostrar que la misma es el lugar de un diferendo: de pugna entre posiciones y representaciones disímiles, en algunos casos irreconciliables. Como se propone, lo que está en disputa en tal controversia, es el significado de la filosofía y de lo filosófico, en contextos de enunciación como América Latina. Para ello, se recorren diversos (...) núcleos conceptuales de la disputa, mostrándola como una discusión filosófica aún vigente. (shrink)

The article examines H.L.A. Hart's most important texts on classical natural law theory in order to assess his understanding of that theory. The author considers first the way of presenting the two meanings of the theory of natural law (namely, moral objectivity and the union of law and morals). Afterwards, he analyzes Hart's thought on the first thesis, especially on the teleology of human nature; then on the second one, especially on the meaning of the invalidity of unjust laws. In (...) both cases, the author compares Hart's understanding with the self understanding of natural lawyers, referring preferably to Aquinas and Finnis. The conclusion is that Hart misunderstood classical natural law theory in such a way that it warranted the suspicion that he did not have a first hand acquaintance with that theory. (shrink)

Resumen: La intención del presente artículo es reexaminar el concepto bergsoniano de Duración entendido como coexistencia de niveles de multiplicidad heterogéneos. Si bien dicho concepto ha sido pensado a partir de una comprensión que podría ser caracterizada como continuista, el mismo Bergson evitará confundir dicha continuidad con la idea de homogeneidad. Intentaremos mostrar que la determinación del concepto de Duración se alcanza al definirla como tensión o entrelazamiento entre sucesión y simultaneidad, y por consiguiente, como una multiplicidad que hace coexistir (...) diferentes flujos de duración. Para ello, Bergson propone la existencia de un Tiempo impersonal y único como base para la relación entre duraciones. Nuestra hipótesis es que esta misma situación puede entenderse mejor si se articula el concepto de ritmo en la obra de Deleuze, concepto ligado íntimamente a las nociones de duración y coexistencia. Mediante los movimientos de contracción, dilatación, reunión y división, el ritmo opera junto a las duraciones disponiéndose como un campo de relación, pudiendo ocupar el lugar que había sido asignado al Tiempo único.: The aim of this paper is to reevaluate the Bergsonian concept of durée, understood as a coexistence of heterogeneous levels of multiplicity. Although this concept has been thought of from a point of view that could be characterized as "continuist", Bergson himself avoids confusing this continuity with the idea of ​​homogeneity. We will try to show that the determination of the concept of durée is reached by defining it as a tension or interlacement between succession and simultaneity, and therefore as a multiplicity based on the coexistence of different flows of duration. Bergson proposes the existence of an impersonal and unique time as the basis for the relationship between durations. Our proposal is that this same situation can be better understood through the concept of rhythm as articulated in Deleuze's work, a concept closely linked to the notions of Durée and coexistence. Through the movements of contraction, dilation, reunion, and division, rhythm operates along with the available durations as a field of relation, being able to occupy the place that had been assigned to unique time. (shrink)

Resumen: La intención del presente artículo es reexaminar el concepto bergsoniano de Duración entendido como coexistencia de niveles de multiplicidad heterogéneos. Si bien dicho concepto ha sido pensado a partir de una comprensión que podría ser caracterizada como continuista, el mismo Bergson evitará confundir dicha continuidad con la idea de homogeneidad. Intentaremos mostrar que la determinación del concepto de Duración se alcanza al definirla como tensión o entrelazamiento entre sucesión y simultaneidad, y por consiguiente, como una multiplicidad que hace coexistir (...) diferentes flujos de duración. Para ello, Bergson propone la existencia de un Tiempo impersonal y único como base para la relación entre duraciones. Nuestra hipótesis es que esta misma situación puede entenderse mejor si se articula el concepto de ritmo en la obra de Deleuze, concepto ligado íntimamente a las nociones de duración y coexistencia. Mediante los movimientos de contracción, dilatación, reunión y división, el ritmo opera junto a las duraciones disponiéndose como un campo de relación, pudiendo ocupar el lugar que había sido asignado al Tiempo único.: The aim of this paper is to reevaluate the Bergsonian concept of durée, understood as a coexistence of heterogeneous levels of multiplicity. Although this concept has been thought of from a point of view that could be characterized as "continuist", Bergson himself avoids confusing this continuity with the idea of homogeneity. We will try to show that the determination of the concept of durée is reached by defining it as a tension or interlacement between succession and simultaneity, and therefore as a multiplicity based on the coexistence of different flows of duration. Bergson proposes the existence of an impersonal and unique time as the basis for the relationship between durations. Our proposal is that this same situation can be better understood through the concept of rhythm as articulated in Deleuze's work, a concept closely linked to the notions of Durée and coexistence. Through the movements of contraction, dilation, reunion, and division, rhythm operates along with the available durations as a field of relation, being able to occupy the place that had been assigned to unique time. (shrink)

Cristóbal Balbontin Dans Totalité et infini, Emmanuel Levinas s’attaque surtout à critiquer la dimension anonyme que comporte l’État. Proche du geste de Franz Rosenzweig dans L’étoile de la rédemption qui relie la fin de la Phénoménologie de l’esprit avec les Principes de la philosophie du droit, la critique lévinassienne vise surtout la philosophie politique hégélienne. Pourtant, chez Levinas — par opposition à Rosenzweig —, il ne s’agit pas seulement de dénoncer le devenir de la Raison dans la pensée occidentale, (...) mais sinon plus fondamentalement l’ontologie à partir de laquelle cette raison est devenue possible. Ce faisant, il s’agit de déceler les points de rapprochement aussi bien que les différences entre les deux philosophes à l’égard du politique. À ce propos, il s’agit de relever le tournant dans la démarche lévinassienne qu’implique une revalorisation du politique. (shrink)

This article analyses an important category from Deleuze's philosophy – the notion of intensity – and explores its significance for Deleuze and the ways it can be used to think about poetic cinema. I use the concept of the intensive-image to define a cinematic style that dissipates narrative action in favour of more contemplative and sensory experiences, hence films that are able to turn onscreen reality into purely affective phenomena. The notion of intensity, I argue, does not allow us to (...) reply easily to the question about representation (i.e., “what is the film about?”), mainly because its images are indeterminate and flowing, combined in a multiple manner that excludes any simple reduction to signification. The general argument that follows, illustrated by a careful reading of key poetic texts, is that the focus on the intensive-image inspires readers to reconsider Deleuze's classification of the cinema into two separate periods as well as to understand the ways in which intensity finds expression in films that produce problems, displacements and provocations. In the words of Pasolini, this is the poetic film tradition which must be placed diachronically in relation to the language of the film narrative, a diachronism that, he says, would appear destined to be always more pronounced. In the last section of this article, I look at Luis Buñuel's Un Chien Andalou (1929) as an early case of the poetic image and draw on key theorists and filmmakers who have discussed the cinema's power of affection and intensity. (shrink)

Se propone la posibilidad de una lectura psicoanalítica del Canallas de Derrida. Se intentará demostrar que la condición autoinmunitaria de la soberanía democrática, aquella condición aporética que la afirma y la niega a la vez, puede ser reconsiderada desde el psicoanálisis, así como también desde la interpretación que el mismo Derrida ha hecho de los conceptos de pulsión de muerte, rodeo y compulsión de repetición en La tarjeta postal. Ahora bien, parece posible extender esta relectura del problema autoinmunitario hasta ciertas (...) problemáticas asociadas a Lacan. En última instancia, sería posible una contribución lacaniana al problema ético-político de la autoinmunidad de la soberanía democrática planteada por Derrida. (shrink)

Neil MacCormick says that his "version of institutional theory" about the law 'is "non positivist", or, if you wish, "post-positivist"'. He is aware, however, that his work could be perfectly labelled, from the point of view of the history of legal and moral thought, as a form of natural law theory, at least by those who adhere to some version of natural law. It is an important merit of MacCormick that, rising above the label walls and wars, his theory of (...) law has taken into account the main insights of the great authors belonging to both traditions, such as Hans Kelsen and Herbert Hart, on the so-called "positivist" side, and some authors in the Thomistic tradition, particularly John Finnis, as well as "the writings of seventeenth and eighteenth century jurists concerning natural jurisprudence and the law of nature", on the so-called "natural law" side. Writing with such openness to all sources and insights, Neil MacCormick, one of the most eminent legal philosophers of our time, does not surprise us when he chooses to end his lifetime's work with an attempt to dig into the ethical foundations of all that he has written on law and politics. Practical Reason in Law and Morality is, in a way, his most significant book. He tackles here the deeper issues that he himself realised were left open and uncertain in his salient works on legal theory. He considered this book as the last one in a quartet on "Law, State, and Practical Reason". The quartet itself has become the culmination of a life devoted to the common good, in academia and in politics, among many other endeavours. Notwithstanding its flaws, I am convinced that Neil MacCormick's last book can be illuminating for all those students, and even professors, who go about doing legal philosophy without ever reading anything antedating Hart's Concept of Law. They tend to be confused by sophisticated forms of scepticism, luxurious discussions on law and morality and metaethics, and all sorts of distrust of truth in practical matters. Hence they will surely benefit from reading how a great legal philosopher of our time, once equally confused but always honestly open to rational deliberation and fair discussion, freed himself of at least half of his misunderstandings, and learned a lot by reading some natural law theorists old and new. (shrink)

This paper shows how the republican model of Cicero has been transmitted fragmentarily, through the Italian civic humanist tradition (Maquiavelo), the English republican humanism of XVI, XVII and XVIII centuries, and the republicanism of the American patriots, ("neo-republicanism"). The proposals of Pettit and Brugger are analyzed, and a great variety of positions that some consider "republican" are summarily reckoned. Finally, it is maintained that the classic republican model is present in a very fragmented way in contemporary political theories, for these (...) theories are incapable to accept some strong anthropological, ethical and metaphysical theses. Cicero's model of republicanism appears to us like in a large scale copy or replica, precisely in the political and legal reality of the contemporary world, in its practices and institutions, and in the political function of its theoretical reflections. (shrink)

El presente artículo se propone el esclarecimiento existencial de la muerte y el suicidio, fundamentalmente al hilo del análisis que Jaspers realiza en la II parte de Filosofía. Para ello se afirma que los esquemas del yo, que constituyen objetivaciones de éste, no permiten una cabal comprensión del "yo-mismo". Lo cual permite distinguir entre una muerte "impropia" y una muerte "propia", a la cual se la encara con valentía. Finalmente, el suicidio queda como un acto radicalmente incomprensible y, no obstante, (...) cabe su autenticidad en la medida que no entrañe una mera huida. (shrink)

Cet article passe en revue les principaux points à retenir des travaux de Gilles Fauconnier, en particulier de son travail collaboratif avec Mark Turner sur la théorie du _blending_, pour les lecteurs qui ne sont pas familiers avec ce cadre théorique ou qui pourraient bénéficier d'un regard extérieur. Je souligne les leçons globales à tirer des notions d'espaces mentaux et de leurs connexions ou _mappings_, les avantages d'utiliser de petits packages au lieu de grands domaines pour analyser l’activité conceptuelle, comment (...) les réseaux d'intégration (_blending networks_) nous permettent d'aller au-delà de simples projections ou correspondances entre domaines de l'expérience, ainsi que la nécessité d'étudier des modèles qui fournissent un pont entre les principes généraux et les exemples riches et contextualisés qui les exposent. Je cherche avant tout à transmettre le message de Gilles Fauconnier sur la fascination, la curiosité, l'ambition et l'humilité requises par l'entreprise scientifiq... (shrink)

La noción de lo público se ha desdibujado. Ese es el marco de la pretensión de que las universidades privadas, por sus frutos, sean públicas a mismo título que las estatales, y que el fisco deba darles financiamiento. La exégesis del concepto de lo público a partir de las disputas políticas por la libertad religiosa a inicios del cristianismo y el contraste con algunos textos filosóficos modernos y contemporáneos arruinan esa pretensión. Gracias a ese análisis se pueden esclarecer algunos aspectos (...) de la diferencia entre lo privado y lo público, y mostrar que deducir de la pérdida de contornos de lo público la primacía del mercado universitario contiene pretensiones normativas no explícitas en favor de este. (shrink)

El artículo aborda el trabajo de un conjunto de filósofos chilenos, cuyo objetivo es mostrar que el pensamiento conservador ─y puntualmente la historiografía conservadora─ construye y transmite un imaginario nacional que, al sancionar la necesidad de una democracia tutelada, comparece como antecedente y justificación del golpe de Estado y la dictadura militar. Junto con exponer y discutir algunos de los supuestos del trabajo de estos autores, el artículo muestra que el mérito del mismo es poner de manifiesto que el relato (...) de la historia ─y la consiguiente construcción de memoria─ es el lugar de un diferendo, de un conflicto siempre abierto. (shrink)