DERECHO DE RESPUESTA COMO FORMADOR DE OPINIÓN PÚBLICA: La jurisprudencia norteamericana y su relación con la argentina.

Este estudio de relaciones médico-paciente en Mexico involucró entrevistas realizadas a 1700 pacientes inmediatamente de.\pués de salir de su consulta clínica. Se llevó a cabo entre los años 2004-05 en León, More ha, Guanajuato y en Charleston, West Virginia, USA. Los propósitos fueron: 1) establecer un base de datos como punto de referencia para investigaciones futuras en instituciones del cuidado de la salud con referencia a la comunicación médico-paciente, a la satisfacción de los pacientes y al consentimiento infórmado y, 2) (...) hacer una comparación entre las relaciones medico-paciente en Mexico y los Estados Unidos de America. Hicimos varias conclusiones sobre la comunicación médico-paciente, participación del paciente en decisiones con respecto a su cuidado de salud y el ambiente social de la consulta médica. Ofi-ecemos los datos y los cuestionarios completos por internet a cualquier investigador interesado para estudios futuros de acuerdo con sus propios intereses. Además, encontramos que no huho ninguna diferencia importante en las relaciones médico-pacientes con respecto al consentimiento infórmado y la satisfáccián del paciente entre México y los EEUU. (shrink)

Recorrido breve por su obra, con motivo de su reciente fallecimiento.

En este ensayo se revisará el legado de Francisco de Quevedo y Villegas en algunos autores hispanoamericanos cuya característica común es un dominio superlativo del español: Jorge Luis Borges, Octavio Paz, Juan José Arreola y, por último, en un gran escritor de literatura y crítica que abre una veta para valorar la obra de Quevedo, la cual no fue explorada por los anteriores: José Pascual Buxó.

This chapter contains sections titled: Alejandro Korn (1860‐1936) Alejandro Octavio Deústua (1849‐1945) Enrique Molina (1871‐1964) José Gaos (1900‐69) and José Ortega y Gasset (1883‐1955) Leopoldo Zea (1912‐2004) Samuel Ramos (1897‐1959) Francisco Romero (1891‐1962) Concluding Remarks References Further Reading.

Darwin in Argentina -- Conflicting Systems -- Francisco Javier Muniz (1795-1871) -- Hermann Burmeister (1807-1891) -- Francisco P. Moreno (1852-1919) -- Domingo F. Sarmiento (1811-1888) -- Eduardo Holmberg (1852-1937) -- Florentino Ameghino (1854-1911) -- Jose Ingenieros (1877-1925) -- Carlos Octavio Bunge (1875-1918).

En el presente artículo hago un resumen de «Esas Indias equivocadas y malditas» de Rafael Sánchez Ferlosio. La principal idea que desarrolla es que el discurso de los conquistadores, y hasta la actualidad muchos historiadores, legitimaba la conquista de América en nombre de la religión, de la civilización o del progreso; por ello, todo el dolor de las «naciones indias» estaría justificado por su incorporación a la historia universal. A continuación, presento los comentarios hechos por Juan Antonio Ruescas Juárez, (...) María del Mar Ramírez Alvarado y por Francisco Castilla Urbano a ese texto ferlosiano. Finalmente, concluyo con unas reflexiones personales sobre el texto de Sánchez Ferlosio. (shrink)

Z recenzji prof. Barbary Stawickiej-Pireckiej: Układ artykułów, przebieg granic tematycznych, zasięg problemowy proponowanych tekstów składają się na logiczną, ciekawą i różnorodną mapę tez i koncepcji, stanowiących niejako osnowę wiążącą Stary Kontynent z Nowym Światem, myśl głównych przedstawicieli filozofii hiszpańskiej – Unamuna i Ortegi y Gasseta – z „wędrującą”, wielokulturową świadomością bytu Marii Zambrano, złożone konteksty problematyki socjologicznej Peru w świetle nowelistyki Alfreda Bryce`a Echeniquego z polityczną utopią wybitnego meksykańskiego poety i eseisty – Octavio Paza. Filozoficzny wymiar dzieła literackiego w (...) poszukiwaniu nowych dróg dla słowa (Cervantes, Machado, Goytisolo, Cortázar) spotyka się w przedstawionym tomie z próbą odnalezienia nowych dróg dla koncepcji jednostki i społeczeństwa (teologia wyzwolenia, twórczość Santayany, koncepcje Manuela Castellsa i Nicolasa Gomeza Dávili). [...] -/- Wszyscy autorzy tekstów, piszący zarówno po polsku jak i po hiszpańsku, mają wypracowany własny, indywidualny sposób wypowiedzi, obrazowania, argumentacji. Czytelnik tomu obcuje zatem z dojrzałymi formami nie tylko opisu zjawisk i problemów, lecz także z ich wnikliwą i ciekawą interpretacją. (shrink)

The moral enhancement of human beings is a constant theme in the history of humanity. Today, faced with the threats of a new, globalised world, concern over this matter is more pressing. For this reason, the use of biotechnology to make human beings more moral has been considered. However, this approach is dangerous and very controversial. The purpose of this article is to argue that the use of another new technology, AI, would be preferable to achieve this goal. Whilst several (...) proposals have been made on how to use AI for moral enhancement, we present an alternative that we argue to be superior to other proposals that have been developed. (shrink)

This volume translates Castoriadis's dialogues on politics, ethics, culture, and aesthetics with important intellectual figures including Francisco Varela, Octavio Paz, and others.

_Dialectic and Dialogue_ seeks to define the method and the aims of Plato's dialectic in both the "inconclusive" dialogues and the dialogues that describe and practice a method of hypothesis. Departing from most treatments of Plato, Gonzalez argues that the philosophical knowledge at which dialectic aims is nonpropositional, practical, and reflexive. The result is a reassessment of how Plato understood the nature of philosophy.

Language and speech depend on a relatively well defined neural circuitry, located predominantly in the left hemisphere. In this article, I discuss the origin of the speech circuit in early humans, as an expansion of an auditory-vocal articulatory network that took place after the last common ancestor with the chimpanzee. I will attempt to converge this perspective with aspects of the Mirror System Hypothesis, particularly those related to the emergence of a meaningful grammar in human communication. Basically, the strengthening of (...) auditory-vocal connectivity via the arcuate fasciculus and related tracts generated an expansion of working memory capacity for vocalizations, that was key for learning complex utterances. This process was concomitant with the development of a robust interface with visual working memory, both in the dorsal and ventral streams of auditory and visual processing. This enabled the bidirectional translation of sequential codes into hierarchical visual representations, through the development of a multimodal interface between both systems. (shrink)

The study of Plato's dialogues has traditionally oscillated between two paradigms: one that portrays the dialogues as treatises expounding doctrines and one that sees them as purely skeptical, rhetorical, or literary. This collection of new essays by twelve noted Plato scholars illustrates the fruitfulness of breaking away from those paradigms, which have divided Platonic scholarship and led it to a number of dead ends. While the essays are diverse in their approaches, each seeks to find a 'third way' to understand (...) Plato, reading him as neither a dogmatist nor a skeptic but as a philosopher capable of reconciling the content and form of his writings. (shrink)

While Aristotle’s explicit focus in Metaphysics Theta 1-5 is dunamis in the sense of the ‘capability’ a thing has to originate change in something else or in itself qua other, practically all translators, when they arrive at chapter four, switch to ‘possible’ and ‘impossible’ as translations of dunaton and adunaton. Such a switch is neither defensible nor necessary and the relevance of Theta 4 is understood only without it.

Este artículo es acerca del modo en que Henry David Thoreau concibe la filosofía, esto es, no como una cuestión meramente teórica sino como un asunto práctico y existencial, vinculado a una forma de vida. Sin embargo, a diferencia de la interpretación que hace Pierre Hadot de Walden, no entendemos esto como una reminiscencia a la manera de los antiguos de abordarla. Por el contrario, la presentamos como una inscripción del autor en una tradición inequívocamente moderna, aquella que concibe la (...) vida como un experimento y al filósofo como un experimentador. Esta lectura de la obra de Thoreau en clave experimental abre la filosofía a nuevas posibilidades, al situarla más allá de su carácter representacional y de la búsqueda de la verdad. Al mismo tiempo, permite matizar la imagen negativa de Thoreau que ha predominado desde los tiempos del autor, la de un moralista inflexible con frecuencia desdeñoso de la vida de los demás. (shrink)

The critic against subject-predicate propositions is a Russell’s feature. See for example A Critical Exposition of the Philosophy of Leibniz. However, in The Principles of Mathematics Russell goes back to the subject-predicate form but in the context of his contribuition to the development of Modern Logic and his philosophy of mathematics.

Bertrand Russell, in The Principles of Mathematicsand “Meinong’s Theory of Complexes and Assumptions”, maintains a unitary conception of the ontology of propositions. He makes a difference between judgment and proposition. Propositions are independent entities and they have different presentations. False propositions subsist; this is related to the relation in the proposition called “affirmation” and the double condition of predicates . But that conception has bad consequences for the unity and identity of proposition.

During the 1920s Heidegger gave no less than twelve seminars and lecture courses devoted either exclusively or in large part to the reading of Aristotle's texts. Seven of these, especially the smaller seminars for advanced students, have not been published and apparently will never be included in the Gesamtausgabe. My focus here is on the very first of these. Billed as a reading of Aristotle's De Anima, much of it was devoted to Aristotle's Metaphysics. This decision not to separate Aristotle's (...) “psychology” from his “ontology” is a key move of the seminar that anticipates the project of Being and Time. This and many other ways in which Heidegger's early reading of De Anima anticipates the key moves of the later book constitute one of the reasons for its importance. Another is that the seminar allows us to see what gets suppressed in Heidegger's reading of Aristotle, most significantly, the phenomenon of life itself in favor of an eventual focus on the being of human life or Dasein. This early seminar thus enables us not only to better understand Heidegger's project, but also to raise some fundamental questions concerning it. (shrink)

Pendant l’ete de 1928 Heidegger a offert un seminaire sur le troisieme livre de la Physique d’Aristote et donc sur l’explication aristotelicienne de la nature du mouvement. La derniere seance de ce cours, qui eut lieu le 25 juillet, est d’une grande importance parce que c’est a cette occasion que Heidegger va au livre neuf de la Metaphysique pour essayer de comprendre la notion ontologique qui est a la base de l’interpretation aristotelicienne du mouvement : l’energeia. Mais dans les protocoles (...) de ce seminaire qui se trouvent parmi les papiers de Heidegger et qui ont ete publies recemment dans le volume 83 de la Gesamtausgabe, la seance du 25 juillet se trouve absente. Ce fait a conduit l’editeur a conclure que le seminaire avait pris fin le 23 juillet, sans s’apercevoir donc que la conclusion du seminaire manquait. Il existe heureusement une transcription preservee parmi les papiers de l’etudiante de Heidegger, Helene Weiss, et accessible aujourd’hui dans les archives de l’universite de Stanford. Cette transcription montre que la derniere session eut bien lieu le 25 juillet et nous offre la lecture heideggerienne de Metaphysique IX qui ne se trouve pas dans la version de la Gesamtausgabe. C’est dans le contexte de cette lecture que Heidegger fait la declaration etonnante qui nous concerne ici : ≪Dans la derniere instance, la Metaphysique Θ revient a Platon ; la priorite de l’energeia est fondamentalement la meme chose que l’epekeina des Idees. ≫La première tâche que je me propose ici sera d’expliquer cette déclaration qui suggère une relation tres etroite, ou meme une identite, entre la notion aristotelicienne de l’energeia comme ayant une priorite vis‑a‑vis de la dunamis et la notion platonicienne de l’Idee du Bien comme etant epekeina de l’ousia. Pour cette explication je ferai appel non seulement au contexte du seminaire de 1928, mais aussi aux textes plus tardifs comme les Beitrage et les cours sur Nietzsche dans lesquels Heidegger semble presupposer et développer sa déclaration de 1928. Ma seconde tâche sera de comparer cette thèse heideggerienne a la tentative de Gadamer de surmonter l’opposition traditionnelle entre les ontologies de Platon et d’Aristote en faisant appel a l’idee du bien chez les deux. Cette tentative se trouve dans le texte Die Idee des Guten zwischen Plato und Aristoteles. La comparaison que j’entreprends ici va montrer certaines affinites entre les interpretations de l’Idee du Bien chez Heidegger et Gadamer, mais aussi de profondes differences qui vont determiner leurs differents projets philosophiques. (shrink)

In the recently published 1924 course, Grundbegriffe der aristotelischen Philosophie, Martin Heidegger offers a detailed interpretation of Aristotle's definition of kinesis in the Physics. This interpretation identifies entelecheia with what is finished and present‐at‐an‐end and energeia with being‐at‐work toward this end. In arguing against this interpretation, the present paper attempts to show that Aristotle interpreted being from the perspective of praxis rather than poiesis and therefore did not identify it with static presence. The paper also challenges later variations of Heidegger's (...) interpretation, in particular his account of dunamis in the 1931 course on Metaphysics Theta, which insists that its mode of being is presence‐at‐hand. By arguing that this reading too is untenable, the paper concludes that Aristotle's metaphysics is not a metaphysics of presence and that his texts instead point toward a possibility of metaphysics ignored by the attempts of Heidegger and others to overcome it. (shrink)

The meaning of the word homology has changed. From being a comparative concept in pre-Darwinian times, it became a historical concept, strictly signifying a common evolutionary origin for either anatomical structures or genes. This historical understanding of homology is not useful in classification; therefore I propose a return to its pre-Darwinian meaning.

The essay reflects on the harmful effect that recourse to post-truth (modern form of political lie) supposes for democracy. Taking Hannah Arendt's thought as a reference, the Author analyzes the role that truth plays in the political sphere and the recourse to lying as a mode of domination by totalitarian political systems where reality constitutes an uncomfortable fact. Opposite with these systems, democracies try to preserve the autonomy of citizens to shape their political preferences, in a context dominated by reason (...) and truth, against the deformations of reality generated by the use of emotions and lies. (shrink)

Aristotle notoriously begins his examination of being in the sense ofdunamisandenergeiainMetaphysicsTheta with what he describes as the sense that is ‘most dominant’ but not useful for his present aim. He proceeds to define the not-useful sense ofdunamisas “the principle of change in something else or in itself qua other”, along with other senses derived from this primary sense. But what then is the useful sense? All that Aristotle tells us at the outset is that it is a sense that extends (...) “beyond things spoken of only in relation to motion” and nowhere in Book Theta does he explicitly identify the useful sense as such. This has allowed for very different interpretations of the useful sense in the literature, the primary ones being that it is (1) ‘possibility’, (2) the potential to receive a form, (3) being-potentially-x understood modally as encompassing all specific senses ofdunamis, and (4) capacity for substantial change. The present paper argues that there are significant problems with all of these suggestions and defends an identification of the useful sense ofdunamiswith the sense that Aristotle explicitly opposes to the not-useful sense at the start of Theta 8:phusis(‘nature’). This goes hand-in-hand with an identification of the useful sense ofenergeiawith ‘activity’ as distinguished from motion/change at the end of Theta 6. What makes these senses ofdunamisandenergeiathe useful ones for Aristotle’s present aim is that they are required to explain fully the priority ofenergeiatodunamisin substance defended in Theta 8, they support the identification in Theta 9 ofenergeiawith the good, and they explain the unity of the only substances that Aristotle recognizes as being genuinely substances: natural living substances. (shrink)

El presente ensayo explora el itinerario de la crítica que Nietzsche ejerció sobre el arte de Wagner en tres pasos. Primero, se trata de reconocer la juvenil admiración del filósofo por la ópera wagneriana entendida como un renacimiento del drama musical antiguo. Luego, se explora el tránsito hacia su desilusión en la clave de la influencia de Schopenhauer sobre Wagner. Finalmente, el ensayo remata en la crítica madura de Nietzsche sobre Wagner, donde se advierten los prolegómenos decimonónicos de la transformación (...) general del arte en espectáculo en el sentido contemporáneo. (shrink)

Reseña: Omar García Corona. Una crítica descolonial de la Escuela de Frankfurt. Buenos Aires, Poliedro – Editorial de la Universidad de San Isidro, 2021.

Metascientific criteria used for explaining or constraining physical space dimensionality and their historical relationship to prevailing causal systems are discussed. The important contributions by Aristotle, Kant and Ehrenfest to the dimensionality of space problem are considered and shown to be grounded on different causal explanations: causa materialis for Aristotle, causa efficiens for young Kant and an ingenious combination of causa efficiens and causa formalis for Ehrenfest. The prominent and growing rôle played by causa formalis in modern physical approaches to this (...) problem is emphasized. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Dialectic as "Philosophical Embarrassment":Heidegger's Critique of Plato's MethodFrancisco Gonzalez (bio)Philosophie ist ein Ringen um die Methode.(GA58, 228)Hans-Georg Gadamer has expressed the following debt to the thought of Martin Heidegger: "The philosophical stimuli I received from Heidegger led me more and more into the realm of dialectic, Plato's as well as Hegel's."1 It is therefore surprising to discover that Heidegger himself did not see his thought as leading him into (...) the realm of dialectic. On the contrary, in Being and Time we find a curt and unexplained dismissal of dialectic, specifically Plato's, as a "genuine philosophical embarrassment" (Verlegenheit).2 This dismissal is repeated in the Fundamental Concepts of Metaphysics course of WS 1929/30 where Heidegger asserts that "all dialectic in philosophy," and thus that of Hegel as well as Plato, "is only the expression of an embarrassment."3 Only with the publication of Heidegger's earlier lecture courses from the 1920s, are we in a position to understand and evaluate this surprising dismissal. We are also in a better position to understand why even the later Heidegger failed to reassess his rejection of dialectic, despite the existence of strong incentives for doing so: incentives recognized not only by Heidegger's students but, as will be shown, by Heidegger himself. What will emerge are not only the oft-observed limitations of Heidegger as an interpreter of Plato, but also, and more importantly, their source in certain limitations of Heidegger's own thinking. [End Page 361]1. Heidegger's Critique of Dialectic in the 1920sHeidegger's most detailed account of Plato's dialectic, and thus the one that best explains his curt dismissal of dialectic in later works, is to be found in the Sophist lectures of 1924/25.4 This account begins with a description of the pervasiveness and potential obstructiveness of. Though ordinarily and most immediately pervades all forms of disclosing (GA19, 196), "[a]ccording to its original sense and original facticity, is not at all disclosing (aufdeckend), but is, if one may speak in an extreme way, precisely concealing (verdeckend)" (197).5 In other words, is initially and for the most part "idle talk" (Gerede), the kind of speech that is bandied about concerning anything whatsoever and that "has the facticity of not allowing the things themselves to be seen, but producing instead a self-satisfaction in resting content with what 'one says'" (197). Thus speech at first presents itself as self-sufficient and autonomous; one hangs onto what is said without being directed beyond it to the things themselves.This tendency of to conceal is a theme to which Heidegger returns repeatedly in the courses of the 1920s. In a course from WS 1923/24 he argues that deception has its origin in the very facticity of language.6 In the unpublished course from SS 1924 ("Grundbegriffe der aristotelischen Philosophie"), the one that immediately preceded the Sophist lectures, Heidegger characterizes language as the proper domain of "Das Man" (18, 22) and describes the dominance of as leading to Gerede (7, 112).7 Heidegger therefore claims that because the Greeks lived in speech they were also imprisoned by it, with the result that a tremendous effort was needed for them to overcome their imprisonment and thus make science possible (41, 106 ).In the Sophist lectures, Heidegger assigns to dialectic an important role in this effort. Given both the pervasiveness and the concealing character of, philosophy, in its attempt to disclose the things themselves, must both begin with and break through it by means of a "speaking for and against" (Für- und Gegensprechen) that destroys the autonomy and self-sufficiency that has in Gerede and in this way "leads more and more to the matter under discussion and lets it be seen" (GA19, 197). What is needed, in short, is dia-lectic: a speaking that passes through speech.Already, however, one can see the tension that characterizes dialectic on Heidegger's account. Though dialectic is a, a speaking, it seeks to be more. Its aim is to disclose the things themselves of which it speaks, to see these things in a "pure seeing" uncontaminated by the... (shrink)

No agreement exists among ethical theories on what cancount as a right moral motivation. This hampers us from knowingwhether an intervention in motivation biology can be considered positivefor human morality. To overcome this difficulty, this paper identifiesminimal requirements for moral enhancement that could be accepted bythe major moral theories. Subsequently four possible scenarios are presentedwhere the most promising neural interventions on moral motivationare implemented, by means of drugs, electromagnetic stimulation ofbrain, or biotechnological brain implants. The ultimate goal of this paperis (...) to evaluate the results of each one of these interventions according totheir capacity to fulfill the identified requirements. (shrink)

Hay doble pulsión en el centro de la discusión del razonamiento deductivo. Una conduce aparentemente a la abstracción y dominios arbitrarios, mientras que la otra conduce a la concreción y la dependencia del contenido. El objetivo de esta investigación es diseñar, aplicar y validar un instrumento de evaluación que nos permita corroborar si el razonamiento deductivo maneja reglas lógicas o contenidos. La muestra de estudio se compuso de 80 participantes (edad 18-77 años). El test consta de 60 ítems categorizados en: (...) formalidad, integrabilidad, complejidad y modalidad. Los resultados ponen de manifiesto la fiabilidad del test de razonamiento deductivo con un alpha de Cronbach. 775 y con un índice de validación. 850 para el índice de inteligencia no verbal (INV) del RIAS. Cómo conclusión inferimos que el razonador deductivo no dispone de un cuerpo preciso de reglas generales deductivas, sino que usa colecciones de reglas heurísticas cada vez menos abstractas. (shrink)

El presente trabajo pretende ser un guía y un prontuario para que el profesorado de filosofía haga uso de los conocimientos lingüísticos del alumnado. A dichos conocimientos se dedican muchas horas de trabajo escolar y pueden ser utilizados para mejorar el desempeño del alumnado en las materias de filosofía. Por otra parte, los productos de éstos que se evalúan en las materias de filosofía son de naturaleza lingüística, por lo que tal vez conviene una cierta sintonía con las materias correspondientes (...) en lo que se refiere a la evaluación de sus producciones lingüísticas. La exposición se basa en un doble hilo conductor. El primero, que estructura secuencialmente el trabajo, sigue las propiedades habituales que se consideran en un texto: cohesión, coherencia y adecuación. Estas propiedades sirven para introducir la teoría relevante que pueden servir al profesorado de filosofía para encontrar en los textos de lingüística lo que busca en orden a mejorar las habilidades de expresión y comprensión de su alumnado. Se complementa con la sugerencia de criterios de evaluación para las producciones textuales del mismo. El segundo hilo conductor se basa en diversos problemas de comprensión de textos. (shrink)

Within the general discussion of space and its dimensionality, Aristotle's position is of the greatest relevance, as one will have the opportunity to argue and discuss in this article.

The present paper uses the theme of dialectic and dialogue to begin unraveling the similarities and differences between the hermeneutics of Paul Ricoeur and H.G. Gadamer. Ricoeur is shown to distance himself from Heidegger by insisting on a dimension of explanation and distanciation (which he sometimes identifies with Plato's `descending dialectic') that cannot be reduced to, or absorbed by, understanding and appropriation. This same move, however, leads him to reject Platonic dialogue, with the attendant prioritizing of oral conversation over the (...) written text, as a model for hermeneutics. Ricoeur therefore sees in Gadamer's recourse to such a model a regression to the problematic position of Heidegger. Yet the conception of philosophy as dialectical and dialogical which Gadamer finds in Plato is capable of responding to Ricoeur's objections. Where the fundamental difference between the hermeneutics of Ricoeur and Gadamer emerges is in the question of whether experience is fundamentally dialectical and whether language is inherently dialogical. (shrink)

Procura-se identificar algumas das origens históricas do negacionismo, dando ênfase aos seus aspectos filosóficos. Apresenta-se uma revisão de alguns conceitos basilares como os de verdade e episteme, destacando o quanto foram importantes na História das Ideias e na Filosofia Ocidental. Analisa-se, ainda que de forma resumida, o aspecto social da questão, por meio da compreensão da mudança do sujeito e suas relações de trabalho ao longo da História, principalmente no período pós-industrial. Por fim, discute-se a práxis negacionista, destacando suas principais (...) influências filosóficas e consequências. (shrink)

Hace veinte años se publicó en México el ensayo de Walter Benjamin, La obra de arte en su época de reproductibilidad técnica, traducido por Andrés Echeverría Weikert y con un texto introductorio de Bolívar Echeverría, titulado “Arte y utopía” (Editorial Ítaca, México, 2003). Aprovechando la visita de Andrés a la Ciudad de México, quien reside actualmente en Quito, tuvimos la oportunidad de conversar con él sobre algunas cuestiones en torno a las dificultades que implicó la traducción del texto de Benjamin, (...) la importancia de la labor traductiva y de la relevancia de las reflexiones de Benjamin sobre la técnica para nuestro presente. (shrink)

Name der Zeitschrift: Kant-Studien Jahrgang: 106 Heft: 4 Seiten: 547-560.