: In this paper I will examine two conceptions of philosophy that were defended in Latin America during the last century. I believe that both models have to be put away and that we must build a new one, recovering elements of both of them. At the end of my paper I will consider very briefly what can we learn from this in order to construct a genuine philosophical dialogue between the United States and Latin America.

En este ensayo se examina de manera crítica el desarrollo de la filosofía analítica y, en particular, de la filosofía analítica latinoamericana. Se propone que esta última adopte un giro político y uno pedagógico con el fin de recuperar su espíritu original y reconectarse con la tradición intelectual latinoamericana. This essay is a critical examination of the development of analytic philosophy and, in particular, of Latin American analytic philosophy. It is argued that the latter ought to adopt a political and (...) pedagogical turn in order to recover its original spirit and to be reconnected to Latin American intelectual tradition. (shrink)

Se sostiene que la propuesta de Rodriguez-Pereyra de que los analíticos iberoamericanos publiquemos todos nuestras investigaciones en inglés es inviable e indeseable.

Kim Diaz's translation of Guillermo Hurtado's "Retratos de Luis Villoro".

This chapter contains sections titled: The Origins of the Ateneo de la Juventud The Lectures at the Ateneo de la Juventud The Ateneo de la Juventud and the Mexican Revolution References Further Reading.

Ésta es una contribución al debate originado por Guillermo Hurtado y proseguido por Manuel García-Carpintero y Horacio Luján Martínez, con relación al sentido y a los objetivos de la filosofía analítica, especialmente en Iberoamérica. En ella se defiende que las tesis de Hurtado también se pueden aplicar al cultivo de filosofías no analíticas, pues en realidad conciernen a la filosofía profesional que se practica dentro y fuera de Iberoamérica. Se sostiene, además, que si bien la profesionalización y la masificación de (...) la filosofía son fenómenos en sí mismos positivos, tienen consecuencias colaterales negativas respecto de la calidad de la filosofía que se produce. También se aduce que el que una propuesta filosófica no tenga una inmediata relevancia existencial o política no la hace menos importante, siempre que en algún sentido amplíe las fronteras del conocimiento. This is a commentary on a debate originated by Guillermo Hurtado and followed up by Manuel García-Carpintero and Horacio Luján Martínez, in regards to the meaning and objectives of analytic philosophy, especially in Latin America. This paper holds that Hurtado's theses are also true about non analytic philosophy, since they are about professional philosophy, as practiced both inside and outside Latin America. Professionalization and popularization of philosophy, while positive phenomena in themselves, have negative collateral consequences on the quality of philosophy produced in the present moment. it is also held that the fact that a given philosophical proposal has no immediate existential or political relevance doesn't make it less important, as long as in some sense it widens the frontiers of knowledge. (shrink)

En este trabajo se comentan algunas de las tesis principales del importante libro de Eduardo Rabossi, En el principio Dios creó el Canon. A partir de la afirmación de Rabossi de que lo que entendemos hoy por filosofía es un resultado de la reforma de la universidad durante el siglo XIX, se sostiene que una reforma de la filosofía canónica será imposible sin una reforma de la universidad contemporánea. In this paper I comment some the main theses of Eduardo Rabossi´s (...) important book En el principio Dios creó el Canon. Following Rabossi´s claim that what we understand as philosophy today is the result of the reform of the university system during the XIXth century, I affirm that a reform of canonic philosophy is impossible without a reform of contemporary university. (shrink)

En los últimos años, la relación entre la filosofía de la Ilustración y el cinismo ha logrado atraer la atención de los especialistas. En ese marco, los críticos suelen identificar las filosofías de Diógenes y Diderot. El objetivo del presente trabajo es revisar el vínculo que existe entre ambos con el fin de demostrar que el mismo es problemático y que, por esa razón, desborda las interpretaciones que se han presentado hasta el momento. Esto, por otra parte, arrojará luces sobre (...) la relación entre el materialismo de Diderot y su teoría ético-política. In recent years the relationship between the philosophy of the Enlightenment and cynicism has managed to attract the attention of scholars. In this framework, critics often identify Diogenes and Diderot's philosophy. The aim of this paper is to examine the relationship between Diderot and Diogenes in order to demonstrate that it is a problematic relationship that goes beyond the interpretations that have been presented so far. This, on the other hand, will shed light on the relationship between Diderot's materialism and his ethical and political theory. (shrink)

L’expression « naturaleza muerta » a des connotations qui clarifient les relations conceptuelles entre la vie et la mort dans la culture baroque. On les étudie dans cet article à travers plusieurs peintures de cette époque ainsi que dans quelques œuvres contemporaines.

Resumen Se ofrece un careo filosófico a la manera barroca entre la metáfora de “naturaleza muerta” y una serie de obras artísticas. De este ejercicio hermenéutico se extraen algunas conclusiones históricas y filosóficas sobre nuestra concepción de la vida y la muerte.The metaphor of “naturaleza muerta” and a series of artistic works are philosophically confronted in a Baroque manner. Some historical and philosophical conclusions about our conception of life and death are obtained from this hermeneutical exercise.

L’expression « naturaleza muerta » a des connotations qui clarifient les relations conceptuelles entre la vie et la mort dans la culture baroque. On les étudie dans cet article à travers plusieurs peintures de cette époque ainsi que dans quelques œuvres contemporaines.

Este artículo examina algunos de los argumentos de San Agustín en De utilitate credendi con el propósito de incorporarlos a las discusiones filosóficas contemporáneas sobre la creencia, el testimonio y la tradición.

Resumen Describo tres caminos de personalización: el de la autenticidad, el del reconocimiento y el de la compenetración. En cada uno de ellos se corre el riesgo de caer en “vértigos existenciales” como los descritos por Sören Kierkegaard y Carlos Pereda. Con base en lo anterior, ofrezco una interpretación de la película de Ingmar Bergman Persona y propongo algunas estrategias para el cuidado de la persona.I distinguish between three paths of becoming a person: the path of authenticity, the path of (...) recognition, and the path of deep empathy. In each there is a risk of falling into ‘existential vertigoes’ as the ones described by Sören Kierkegaard and Carlos Pereda. Based on this, I provide an interpretation of Ingmar Bergman’s film Persona and suggest some measures for a person’s self-care. (shrink)

Se examina uno de los argumentos principales de Creer, saber, conocer en contra de la inclusión de la noción de verdad en la definición de saber. Se sostiene que el argumento falla, entre otras razones, porque concede al escéptico una premisa falsa acerca de las condiciones de aplicabilidad del verbo "saber". /// One of the main arguments of Creer, saber, conocer against the inclusion of the notion of truth in the definition of knowledge is examined. It is claimed that the (...) argument fails, among other reasons, because it grants the sceptic a false premise about the conditions of applicability of the verb "to know". (shrink)

How can believers and unbelievers engage in a fruitful dialogue? In order to answer this question from a postsecular position, it is claimed that a profound dialogue between believers and unbelievers requires them to go beyond openness and reach adventurousness.

Seventeen essays make up the body of this anthology. Most of the authors are Latin Americans (although some of them work in other regions), and thus we might say that this volume is, in a very approximate sense, a showcase of recent Latin-American ontology and metaphysics. The remaining authors—Pierre Aubenque, Barry Smith, Lorenzo Peña and James Hamilton—are distinguished teachers who have had important contacts with the Latin-American philosophical community. The articles in this anthology address some of the central questions in (...) ontology and metaphysics: the possibility of a science of being (Aubenque), the different possible approaches to ontology (Hurtado), the recent application of ontology to informatics (Smith), guise theory and its Leibnizian antecedents (Herrera), the reduction of space and time to phenomenological properties (Rodríguez Larreta), the Newtonian ontology of space and time (Benítez and Robles), the relation between truth and the so-called “truth-makers” (Rodríguez Pereyra), the ontological position of the Pyrrhonic skeptic (Junqueira Smith), the limits and difficulties of metaphysical realism (Cabanchik, Pereda), the defense of physicalist or emergentist positions regarding the mental (Pérez), the metaphysical nature of persons (Naishtat), the ontology of cultural entities (Peña), political ontology (Nudler), the relation between ontology and literature (Hamilton), the ontology of art (Tomasini). Some of the works (e.g., those Aubenque and Robles) approach the question from a historical perspective: others examine the most recent philosophical literature on the problems focalized (e.g., those by Pérez and Rodríguez Pereyra), and others offer new approaches (e.g., those of Rodríguez Larreta, Peña or Nudler) to a specific problematic area. (shrink)

Fregeans follow Frege in accepting informativeness and substitution failure as reliable criteria for the existence of senses as objects of thought. In this paper I show that if we accept this, we must also accept the existence of an infinite hierarchy of senses as objects of thought. This is a bad result since it turns Fregeanism into a doctrine according to which object-related thoughts either have an infinite number of objects as contents or none at all. This shows, against the (...) Fregean, that senses cannot themselves be constituents of thought. Los fregeanos aceptan, siguiendo a Frege, que los criterios de informatividad y falla de sustitución son guías confiables de la existencia de sentidos como objetos del pensamiento. En este artículo muestro que si aceptamos esta tesis también debemos aceptar la existencia de una jerarquía infinita de sentidos como objetos del pensamiento. Esta es una mala consecuencia pues convierte al fregeanismo en una doctrina según la cual los pensamientos dirigidos a objetos o bien tienen un número infinito de objetos como contenido o ninguno. Esto muestra, contra los fregeanos, que los sentidos no pueden ellos mismos ser objeto del pensamiento. (shrink)

In this paper I offer an ontological elucidation of change. In the first part, I examine two conceptions of change that can be found in Aristotle's Physics and I hold that one of them is more basic than the other. In the second part, I offer an ontological model of change according to which a change is a kind of conjunction of states and times.According to Aristotle a change, metabolé, is from something to something else. He distinguishes three kinds of (...) changes. One of them is what he calls motion- kinesis- i.e., the transition from a positive term A to a negative term B. Motion in respect to quality is called alteration, in respect to quantity it is known either as increase or as decrease, and in respect to place it is designated by the name of locomotion. (shrink)

Handbook of Metaphysics and Ontology. Editado por Hans Burkhardt y Barry Smith; Philosophia Verlag ; Munich; Philadephia, Vienna. 1991.