Resumen: La “visión escotópica” desarrollada por Aristóteles en De Anima II 7 es la primera formulación sistemática de este fenómeno clave para las actuales neurociencias. En la teoría aristotélica surge una aparente contradicción entre el “compromiso ontológico” de la oscuridad como privación y el “realismo gnoseológico” que considera visible esa misma oscuridad. Tomás de Aquino en su Sententia libri De Anima propone una interpretación que establece la relación analógica entre luz y oscuridad a través del color. Esta estrategia permite disolver (...) cualquier contrariedad y establecer una percepción visual de la oscuridad en sentido realista.: The “scotopic vision” developed by Aristotle in De Anima II 7 is the first systematic formulation of this key phenomenon for current neurosciences. In this theory an apparent contradiction arises between the “ontological commitment” of darkness as deprivation and the “gnoseological realism” that considers that same darkness visible. Tomás de Aquino in his Sententia libri De Anima proposes an interpretation that establishes the analogical relationship between light and darkness through color. This strategy allows to dissolve any annoyance and establish a visual perception of darkness in a realistic. (shrink)

The aim of this work is to analyze a political concept derived from a religious myth. I will analyze both by means of the genealogical method of the mimetic violence because this genealogical method looks for the origin of concepts and myths within the human culture. Its basic assumption goes like this: the mimetic sacrifice causes the ritual sacrifice, and the ritual sacrifice causes in its turn the myth and the prohibitions. The political concept, derived from the mimetic violence, is (...) the notion of concord or unanimity.One critic says of René Girard: "Girard is one of the last hedgehog types who survive, according to Isaiah Berlin's typology subtly deduced of Archilochus's dictum: the fox knows many... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Theory of the Apophantic Judgment According to René GirardDesiderio Parrilla Martínez (bio)introduction: criticism of judgment in rené girardIn his essay "Belief (Cultural Memory in the Present)" ("Credere di credere") Gianni Vattimo stated the conditions of possibility of a "weak and post-metaphysical Christianity" founded in René Girard´s victimary hypothesis.1 According to Vattimo, mimetic theory allows abandoning traditional metaphysics and the classical theory of truth, based on the judgment. In later (...) works, Vattimo insisted on the epistemological virtues of mimetic theory to reform the classical theory of adequacy2 and the theological implications of this reform.3 Mimetic theory definitely unmasks the violence of the "strong metaphysic," to enable the advent of a weak metaphysics and a kenotic theology based on love: "According to him, it is the survival of the victim-based mechanism, albeit in attenuated form, that explains the recurrence of violence in the history of Christianity. To complete Girard's argument, we learn from Heidegger that what Girard calls the victim-based mechanism is metaphysical objectivism."4 The Erlebnis (non-conceptualized experience) of this theological weakening [End Page 147] has occurred as an event from a previous epistemological weakening, which mimetic theory itself contributes to consolidating.5This drift toward the epistemological nihilism generated a debate between Gianni Vattimo and René Girard, who rejected this conclusion drawn from his mimetic theory.6 The transcript of this controversy first appeared in Verità o fede debole? Dialogo su cristianesimo e relativismo (2006) [Christianity, Truth, and Weakening Faith (2011)], a compilation of three dialogues on three fundamental concepts: truth, secularization, and relativism. In the first part, focused on the epistemological question of truth, Girard affirms he isn't accurately recognized in Vattimo´s thought, showing his distance and warning that, unlike the Italian thinker, his thinking is primarily realistic: "Personally, I agree with Vattimo when he says that Christianity is a revelation of love, but I do not exclude that it is also a revelation of truth. Because truth and love coincide and are one in Christianity."7 In the same chapter, Vattimo challenges René Girard for not having extracted the ultimate consequences of his mimetic theory, because he stays trapped in the realistic ontology of a pre-mimetic mentality: [Vattimo:] "In sum, the only thing I really can't go along with in Girard is his faith in the salvific power of truth, whether it be revealed or discovered by science."8However, in the controversy René Girard could not fail to recognize the central thesis of Gianni Vattimo, according to which his work involved a critique of the classical interpretation of judgment: "I think that there is some kind of incompatibility between traditional philosophy and mimetic theory. I feel, for instance, that scholars influenced by Thomism are handicapped in regard to mimetic theory, because they have to work with neatly distinguished categories. Philosophy is looking for logical foundation as well. It is difficult for philosophers to accept a mechanism that triggers opposite effects. Therefore, it always excludes the real anthropological foundation."9 René Girard acknowledges that in his eagerness to keep up the anthropo-genesis, he cannot avoid judging the theory of judgment from the mimetic theory.10 This critique appears since the beginning of his investigation in Things Hidden since the Foundation of the World, when Girard distinguishes between Heraclitus's logos and the logos of John's gospel.11 In Violence and the Sacred he proceeded to investigate the historical origins of both forms of logos and discovered that a hidden reality underlay the evidence of the canonical judicative structure, using the resources of Derridean deconstruction, of which Girard acknowledges his debt.12René Girard's relationship with philosophy is problematic. Mimetic theory criticizes all human cultural constructions, including mythology and philosophy. However, in The Scapegoat René Girard approaches the issue of "judgment" as a place of truth. His relationship with philosophy therefore needs to be [End Page 148] recognized and his contribution valued. In this work Girard exposed the evolution and transformations that have resulted in the classic judicative structure, showing the assumptions of the last supplement of logical truth.13 In Of Grammatology Derrida took up the term "suppl... (shrink)

El término “doble vínculo” fue utilizado por primera vez por el antropólogo Gregory Bateson. René Girard asume esta aportación de la Escuela de Palo Alto para formular su teoría del “deseo mimético”. El presente artículo expone la transformación de esta noción en la antropología contemporánea.