¿Cuál es la mejor imagen para representar la actividad filosófica? García Morente analiza tres esculturas: Le penseur de Rodin, Il pensieroso de Miguel Ángel y la escultura de El doncel de Sigüenza que se encuentra en la catedral de esta ciudad. Esta última, afirma Morente, refleja mejor que ninguna otra la naturaleza de la filosofía. En este ensayo se rechaza esta opinión de Morente y se proponen otras dos representaciones de la actividad filosófica, en este caso pinturas, que simbolizan más (...) adecuadamente el acto de filosofar, entendido como un diálogo socrático inacabable. (shrink)

La división de los deberes morales en estrictos y amplios se corresponde con la distinción entre las dos clases de contradicción que pueden darse al universalizar las máximas. Por tanto, su omisión dificul ta una correcta interpretación del imperativo categórico.

Popper acepta que es imposible realizar una falsación práctica definitiva, pero cree que esto no afecta a la posibilidad de una falsación en sentido lógico y, por tanto, no pone en cuestión el criterio de demarcación. Frente a esta convicción aquí se propone que la imposibilidad de efectuar una falsación definitiva modifica necesariamente la noción de demarcación de Popper.

Tras caracterizar brevemente el formalismo ético que constituye el núcleo de la ética de Kant y recordar la convicción kantiana de que el imperativo categórico no es sino la aclaración del principio moral que la razón vulgar prefilosófica posee, se intenta mostrar como algunas tesis que se siguen del sistema moral de Kant entran en contradicción con certezas de ese saber moral vulgar. Estas tesis son cuatro: la no existencia de voliciones indiferentes, la carencia de auténticos preceptos positivos que expresen (...) deberes y no sólo prohibiciones, la equivalente gravedad de todo acto indebido y la no aceptación de lo meritorio, pero no obligado. (shrink)

Popper acepta que es imposible realizar una falsación práctica definitiva, pero cree que esto no afecta a la posibilidad de una falsación en sentido lógico y, por tanto, no pone en cuestión el criterio de demarcación. Frente a esta convicción aquí se propone que la imposibilidad de efectuar una falsación definitiva modifica necesariamente la noción de demarcación de Popper.

The main thesis defended in this paper is that Hildebrand’s distinction between what we could call quiddities—or “quasi-essences,” endowed with chaotic and accidental unity—and genuine essences possessing an intrinsically necessary unity, grounds the radical distinction between analytic and synthetic a priori knowledge. This thesis has not been expressly emphasized by Hildebrand himself. In order to prove it, we: (1) relate the three types of unities distinguished by Hildebrand with the three kinds of judgments discriminated by Kant; (2) outline what we (...) can call the “crux of empiricism”; (3) analyze four characteristic examples of synthetic a priori judgements; and (4) elaborate a provisional typology of synthetic a priori propositions, trying to include in it Hildebrand’s favorite examples. (shrink)

The main thesis defended in this paper is that Hildebrand’s distinction between what we could call quiddities—or “quasi-essences,” endowed with chaotic and accidental unity—and genuine essences possessing an intrinsically necessary unity, grounds the radical distinction between analytic and synthetic a priori knowledge. This thesis has not been expressly emphasized by Hildebrand himself. In order to prove it, we: relate the three types of unities distinguished by Hildebrand with the three kinds of judgments discriminated by Kant; outline what we can call (...) the “crux of empiricism”; analyze four characteristic examples of synthetic a priori judgements; and elaborate a provisional typology of synthetic a priori propositions, trying to include in it Hildebrand’s favorite examples. (shrink)

Popper acepta que es imposible realizar una falsación práctica definitiva, pero cree que esto no afecta a la posibilidad de una falsación en sentido lógico y, por tanto, no pone en cuestión el criterio de demarcación. Frente a esta convicción aquí se propone que la imposibilidad de efectuar una falsación definitiva modifica necesariamente la noción de demarcación de Popper.

Esta introducción presenta los estudios del volumen como respuestas a la primera de las tres preguntas fundamentales de la ontología: ¿Qué hay?, ¿Qué es el ser?, ¿Por qué hay algo y no más bien nada? A pesar de que la tercera cuestión ha sido considerada como la más originaria, la admiración de la que nace alcanza su plenitud cuando el filósofo se pregunta, además, por qué las cosas son así y no de otro modo. Pero esta nueva pregunta solo puede (...) surgir cuando el filósofo detiene su mirada ante la irreductible variedad de lo real, es decir, cuando se ocupa con los problemas fundamentales de la teoría de las categorías. (shrink)

In the Middle Age it was tried to show that índex of five predicables that Porfirio proposes in Isagoge was suitable and complete. More recently it is affirmed that chis índex is incomplete, and thal can add a new predicable that also Aristotle would have considered: the accidents per se.

Nietzsche uses many of the arguments used by himself against metaphysics in general to criticize the Cartesian cogito. The affinity indicated by Descartes himself between cogito and conscience means that the study focuses on the Nietzschean analysis of the problem of conscience, paying special attention to its anthropological implications. Faced with Cartesian reasoncentrism, Nietzsche maintains that, given that conscience is not an entity removed from the natural world, it is possible to present a strictly naturalist anthropology, eliminating the need to (...) resort to dualist hypothesis drawn from metaphysics or theology. (shrink)

Delimitando el problema mente-cerebro como específicamente moderno, diverso del de las relaciones cuerpo-alma, el autor realiza una fenomenología del darse de lo físico y de lo mental como pórtico necesario para indagar el tipo de relaciones que cabe concebir entre esos dos ámbitos fenoménicos. El recorrido de las diversas teorías se hace agrupándolas en dos enfoques generales: las teorías dualistas y las teorías monistas. A la exposición de cada una se acompañan las objeciones principales que cabe alzar contra ellas. Al (...) final del recorrido, el autor ofrece un argumento contra el materialismo monista, que, sin ser definitivo, parece abonar la mayor plausibilidad de la hipótesis dualista. (shrink)

El objeto de este trabajo es exponer la enseñanza de los comentarios neoplatónicos griegos sobre el carácter completo del catálogo aristotélico de las categorías en sí mismo considerado. Esta enseñanza puede contribuir a la clarificación del debate actual sobre el problema de la naturaleza de las categorías y su número. Se analizan y discuten los comentarios a las Categorias debidos a Porfirio, Dexipo, Ammonio, Simplicio, Olimpiodoro, Elías y Filopón.

Which is the best icon of philosophical activity? The Spanish philosopher Garcia Morente analyses three sculptures: Le penseur by Rodin, Il pensieroso by Michelangelo and a sculpture known as El Doncel de Siguenza, in the cathedral of this Castilian town. Morente asserts that the latest reflects better than anyone else the nature of philosophy. In this paper the Morente’s view is rejected and another two ways of representing the philosophical activity are suggested: two ancient paintings that represent more properly the (...) philosophical labour, understood as an unending Socratic dialogue. (shrink)

The truth of a statement depends on the world in two ways: what the statement says is true if the world is as the statement says it is; on the other hand, what the expressions in the statement mean depends on what the world is like (for instance, on what conventions are in place). Each of these two kinds of dependence of truth on the world corresponds to one of the dimensions on the two-dimensional semantic framework, developed in the 1970’ (...) in the work of Evans, Kaplan, Kripke and Stalnaker. The introduction provides a systematic overview of the framework, the ideas of its earlier originators, recent developments and criticism. Finally, it gives a brief overview over the contributions to the volume. (shrink)

What place, if any, does love have in Kantian ethics? This chapter is divided into three parts. First, I discuss Kant’s own account of moral versus non-moral love as found throughout his various writings and show how this closely parallels his account of moral versus non-moral friendship. Second, I discuss contemporary Kantian accounts of both friendship and love, highlighting how they go beyond, and in some ways seem to significantly improve upon, Kant’s own views via their appeal to Kant’s Formula (...) of Humanity. Lastly, I discuss the overall merits of what I call ‘Kantian moral love’. I argue that while Kantian moral love might rightly identify, from the moral point of view, how we ought to act and think when loving other people, it fails to provide a complete account of love, crucially leaving out certain key elements from the wide range of loving relationships we find ourselves in, especially romantic love. That is, while Kantian moral love might successfully identify a morally ideal way to love other people, it falls short of capturing the full essence of love—mainly because love is not simply a moral affair but also a matter of the heart. (shrink)

This review note surveys some important aspects of a recent publication by Amos Edelheit, A Philosopher at the Crossroads: Giovanni Pico della Mirandola’s Encounter with Scholastic Philosophy. While focus over the last decades has been placed on Pico’s thought in relation to Jewish Kabbalah and mysticism, Edelheit hopes to emphasize the importance of the scholastic tradition (or, rather, the pluriform and various tradition of late medieval and Renaissance scholasticism) in Pico’s thought, and the ways in which this intellectual context places (...) this unique Renaissance thinker at a sort of ‘crossroads’. Beyond providing a brief overview of the three main parts of the text, this note examines more closely Edelheit’s study of Pico’s 900 Theses and the methodological approach which involves a reconstruction of the dialectical context for each thesis. The Latin scholastics are real conversational partners for Pico: he is versed in the 13th-century scholastic sources, is certainly familiar with contemporaneous scholastic thought, and is able to employ scholastic methods and terminology within his wider philosophical project. While scholastic philosophy was very much alive at the end of the fifteenth century, Pico’s new and inclusive approach to philosophy and the history of philosophy, never eschewing the Latin masters, departs from both scholastic and humanist trends. (shrink)

I argue racial injustice undermines the reliability of news source reports in the information domain of racial injustice. I argue that this in turn undermines subjects’ doxastic justification in inferences they base on these news sources in the racial injustice information domain. I explain that racial injustice does this undermining through the effect of racial prejudice on news organizations’ members and the effect of society's racially unjust structure on non-dominant racial group-controlled news sources.

El artículo se propone elucidar el papel que juegan los usos de “raza” en los escritos de Nietzsche, situándolos e interpretándolos en conjunto con el léxico de transformación del ser humano y de su crítica de la cultura. Para ello, se estudia su empleo junto a otros conceptos fronterizos e ideas análogas como el tratamiento de la cuestión judía, su crítica del nacionalismo, la figura de los buenos europeos, la metáfora de la bestia rubia, los tipos humanos y el pensamiento (...) de la cría. Se concluye que “raza” posee un indudable carácter fisiológico y evolutivo, pero a través del proceso de incorporación (Einverleibung), el ámbito de la cultura y la moral intervienen de manera fundamental en su conformación, y como concepto, forma parte del mismo proyecto de transvaloración de los valores, la reforma de la cultura y de la humanidad. El artículo finaliza con una reflexión de la llamada a superar la raza (Über-Rasse). (shrink)

Online Public Shaming is a form of norm enforcement that involves collectively imposing reputational costs on a person for having a certain kind of moral character. OPS actions aim to disqualify her from public discussion and certain normal human relations. We argue that this constitutes an informal collective punishment that it is presumptively wrong to impose on others. OPS functions as a form of ostracism that fails to show equal basic respect to its targets. Additionally, in seeking to mobilise unconstrained (...) collective power with potentially serious punitive consequences, OPS is incompatible with due process values. (shrink)

The work of Emmanuel Levinas has been both abundantly recognized and criticized in moral philosophy. This Janus-faced attitude is also present in ecological theories, which find fertile ground in Levinas’ thought without being able to explain its apparent anthropocentrism. Opposing hermeneutical paths tend to focus either on otherness as an absolute alterity, implying a potentially unlimited responsibility for all alterities, or on otherness as a re-foundation of humanism, leading to the conclusion that responsibility is unlimited only among humans. Here I (...) seek to disentangle Levinas from these two extreme interpretations, first by reviewing ecological readings of his philosophy, in both the Francophone and Anglophone spheres, and second by analyzing specific Levinasian terms that might be particularly helpful for a non-anthropocentric or deep ecology. The main results of this investigation are a distinction between the ethics of responsibility and the ethics of vulnerability, an explanation of Levinasian compulsory or methodological humanism, and a schematic model of sensibility as enjoyment/vulnerability capable of supporting deep ecology without the traditional notions of free will, rights, or values. (shrink)

I argue racial injustice undermines the reliability of news source reports in the information domain of racial injustice. I argue that this in turn undermines subjects’ doxastic justification in inferences they base on these news sources in the racial injustice information domain. I explain that racial injustice does this undermining through the effect of racial prejudice on news organizations’ members and the effect of society's racially unjust structure on non-dominant racial group-controlled news sources.

I present a novel position vis-à-vis the views in the Latin American philosophy literature regarding whether subjects more aptly use "Hispanic" or "Latinx" to refer to Hispanic- or-Latinx people. To this end, I will argue (C) the term "Afro-Latinx" is more apt than "Hispanic" or "Latinx" in a significant number of cases. This conclusion is based on three premises. The first premise (P1) is that use of "Afro-Latinx" provides subjects with understanding of how certain events depend on anti-Black racism, US (...) society's racially unjust structure and US colonial policy. The second premise (P2) is that that neither the term "Hispanic" nor the term "Latinx" provide subjects with this understanding of how certain events depend on anti-Black racism, US society's racially unjust structure and US colonial policy. The third premise (P3) is that the term "Afro-Latinx" provides subjects with more understanding of these events than the terms, "Hispanic" and "Latinx.” I present three cases which feature the experiences of Afro-Dominican people. The 1992 murder of Dominican man Kiko García by New York Police officer O’Keefe is first case. The second case is the Washington Heights Uprising that ensued Kiko García’ murder. An instance where a nightclub bouncer in the Dominican Republic denies a Dominican women entry because of her hair texture composes the third case. (shrink)

O presente trabalho objetiva demonstrar uma experiência em contexto de educação online em um curso superior de tecnologia no qual um modelo de avaliação formativa, com foco em competências, foi efetivamente modelado e utilizado. Para o seu desenvolvimento, foram consideradas as proposições de Pereira et al. (2009), sobre as metacompetências essenciais a serem desenvolvidas em estudantes na contemporaneidade, e Pereira et al. (2015) sobre uma cultura de avaliação baseada em competências.

The general concept of a trope – that of a non-shareable character-grounder – admits of a distinction between modifier tropes and module tropes. Roughly, a module trope is self-exemplifying whereas a modifier trope is not. This distinction has wide-ranging implications. Modifier tropes are uniquely eligible to be powers and fundamental determinables, whereas module tropes are uniquely eligible to play a direct role in perception and causation. Moreover, each type of trope theory faces unique challenges concerning character- grounding. Modifier trope theory (...) faces challenges concerning the inscrutability of predication and the incompatibility with bundle theory, whereas module trope theory faces challenges concerning character overdetermination and a collapse into austere nominalism. These differences indicate that the modifier/module distinction divides the advantages of general trope theory and thus presents the trope theorist with a pivotal choice. (shrink)

A partir de la convicción de que la filosofía ha de atenerse a los datos de la realidad, de la imagen del filósofo como sometido a la fuerza de la verdad que se le impone, según la enseñanza de Aristóteles en su Metafísica, de que le está prohibido facilitarse la tarea descartando aquellas aristas de la experiencia reacias a encajar en sistemas previamente establecidos, Millán-Puelles desplegó su titánica labor filosófica. Esta posición totalizadora permitió que, a partir de la filosofía de (...) la Escuela, vitalmente asimilada, y en contacto con las principales corrientes del pensamiento moderno, especialmente Kant y la fenomenología, su pensamiento esclareciera importantes asuntos pertenecientes a distintas disciplinas filosóficas: la metafísica, la antropología, la ética, la filosofía política, la pedagogía, y también a campos afines como la economía, la historia y el arte.(Resumen de la editorial). (shrink)

Education is a fundamental pillar in human development, and its evolution throughout history has been influenced by a variety of factors, including imaginative culture and human nature. In this study, we explore how educational methods have evolved in response to the interaction between these two aspects. We look at how human creativity, imagination, and adaptation have influenced the way we teach and learn, from early forms of knowledge transmission to more contemporary approaches focused on active student engagement and the development (...) of practical skills. Our research is based on a comprehensive review of the academic literature in the fields of education, evolutionary psychology, cultural anthropology, and imagination studies. We explore how societies have used imagination as a tool to transmit knowledge and values, as well as to foster creativity and individual expression. We also examine how adaptive aspects of human nature, such as the ability to learn collaboratively and adapt to changing environments, have influenced the way educational methods are designed. Our results show a clear evolution in educational methods over time, from approaches focused on the one-way transmission of knowledge to more interactive and participatory models that encourage exploration and discovery. We identify common patterns in the way societies have used imagination and adaptation to promote learning and socialization and discuss the implications of these findings for contemporary education. In conclusion, this study highlights the importance of understanding the relationship between imaginative culture, human nature, and education. It provides a solid foundation for the design of educational methods that harness the innate creativity and adaptability of human beings and offers guidance for educators and policymakers on how to promote meaningful and lasting learning in today's world. (shrink)