Trataremos de acercarnos a la concepción clásico-cristiana de oíkois y téine a partir del planteo actual de la relación, tan problemática, de técnica y medio ambiente. Marcharemos, por tanto, en pos de la noción clásica, no sólo como quien busca en la antigüedad un par de términos epónimos, sino con la aspiración de hallar las formas modélicas que puedan inspirar la solución de una aguda crisis cultural. Esta crisis se caracteriza por la crispada relación establecida, en el mundo moderno, entre (...) el desarrollo tecnológico y el ámbito vital del hombre, su entorno, su "casa". Ante todo, es necesario observar que la técnica moderna no representa simplemente el último estadio de la téjne, como continuidad, en extensión e intensidad, del milenario esfuerzo del hombre por dominar a la naturaleza mediante el empleo de habilidades artesanales. Hay en la técnica moderna algo de absolutamente peculiar, de cualitativamente diverso. Debemos subrayar, por tanto, para alcanzar su plena comprensión, el calificativo de moderna: la téjne ha cambiado de sentido. No se trata ya de un fenómeno más de nuestro mundo, sino que ahora el mundo moderno puede ser calificado como mundo técnico; técnica es también la cultura propia de la modernidad. (shrink)

This article aims to read feminist new materialisms (Barad), together with ‘postulated’ linguistic or cultural primacy of Queer Theory (Butler), to show how both are engaged in similar critical-ethical endeavours. The central argument is that the criticism of Barad and new materialisms misses Butler’s materialistic insights due to a narrow interpretation of Butler's alleged social-constructivist position. There is, therefore, a specific focus on where they both make similar ethical appeals. Moreover, the article relies on Adorno's negative dialectic to highlight an (...) interpretation of Barad and Butler as being part of the same dialectical movement, in which materialism and idealism fluctuate in their mutual criticisms, thus continuing the procession towards 'new knowledge' and emancipation, or freedom, through their motions back and forth. (shrink)

Se reconstruyen las diferencias alrededor del tratamiento de la corporalidad en dos corrientes contemporáneas del pensamiento latinoamericano: la filosofía de la liberación y la perspectiva descolonial. Ambas se inscriben en un campo filosófico comprendido como conocimiento situado, lo que significa que dichas perspectivas, al visibilizar su propio lugar de enunciación, realizan una sistematización críticaracional, fundada en la experiencia concreta, histórica y sensible de la herida colonial. En el marco que configura este punto de partida reflexivo, el lugar asignado a la (...) corporalidad constituirá el nodo de articulación fundamental para establecer tanto los desarrollos críticos como los prospectivos de ambas teorías. (shrink)

RESUMEN Se reconstruyen las diferencias alrededor del tratamiento de la corporalidad en dos corrientes contemporáneas del pensamiento latinoamericano: la filosofía de la liberación y la perspectiva descolonial. Ambas se inscriben en un campo filosófico comprendido como conocimiento situado, lo que significa que dichas perspectivas, al visibilizar su propio lugar de enunciación, realizan una sistematización crítica-racional, fundada en la experiencia concreta, histórica y sensible de la herida colonial. En el marco que configura este punto de partida reflexivo, el lugar asignado a (...) la corporalidad constituirá el nodo de articulación fundamental para establecer tanto los desarrollos críticos como los prospectivos de ambas teorías. ABSTRACT The article reconstructs the differences in the way two contemporary currents of Latin American thought, namely the philosophy of liberation and the decolonial perspective, address the issue of corporality. Both of these perspectives are framed within the philosophical field of situated knowledge, which means that in making visible their locus of enunciation, they carry out a critical-rational systematization based on the concrete, historical, and sensitive experience of the colonial wound. Within the framework entailed by this starting point for reflection, the place assigned to corporality functions as the central point to establish the critical and future developments of both theories. (shrink)

Philosophers ask just whose expression, if anyone’s, we hear in lyric poetry. Walton provides a novel possibility: it’s the reader who “uses” the poem (just as a speech giver uses a speech) who makes the language expressive. But worries arise once we consider poems in particular social or political settings, those which require a strong self-other distinction, or those with expressions that should not be disassociated from the subjects whose experience they draw from. One way to meet this challenge is (...) to consider the poem expressive of a plural subject, which frees us from looking for a particular individual whose voice we hear in the work, whether she be fictional or actual. Some lyrics give voice to a group whose experience is attended to in the work. This may be done through a posited fictional speaker, but the ontology of the speaker is shown to be less important. Attending to a group whose concerns are voiced allows us to explain how poems can manage to address our-worldly concerns even when lacking actual persons whose expressions we encounter in the poems. (shrink)

This is a study of the nature of time. In it, redeploying an argument first presented by McTaggart, the author argues that although time itself is real, tense is not. He accounts for the appearance of the reality of tense - our sense of the passage of time, and the fact that our experience occurs in the present - by showing how time is indispensable as a condition of action. Time itself is further analysed, and Dr Mellor gives answers to (...) most of the metaphysical questions it provokes, concerning the relation of time to space, the dissection of time, and its relation to change and causation. (shrink)

A fundamental link between system theory and statistical mechanics has been found to be established by the Kolmogorov entropy K. By this quantity the temporal evolution of dynamical systems can be classified into regular, chaotic, and stochastic processes. Since K represents a measure for the internal information creation rate of dynamical systems, it provides an approach to irreversibility. The formal relationship to statistical mechanics is derived by means of an operator formalism originally introduced by Prigogine. For a Liouville operator L (...) and an information operator $\tilde M$ acting on a distribution in phase space, it is shown that i[L, $\tilde M$ ]≡KI (I=identity operator). As a first consequence of this equivalence, a relation is obtained between the chaotic correlation time of a system and Prigogine's concept of a “finite duration of presence.” Finally, the existence of chaos in quantum systems is discussed with respect to the existence of a quantum mechanical time operator. (shrink)

Introduction to the Institutional Logics Perspective -- Precursors to the Institutional Logics Perspective -- Defining the Inter-institutional System -- The Emergence, Stability and Change of the Inter-institutional System -- Micro-Foundations of Institutional Logics -- The Dynamics of Organizational Practices and Identities -- The Emergence and Evolution of Field-Level Logics -- Implications for Future Research.

Name der Zeitschrift: Frühmittelalterliche Studien Jahrgang: 48 Heft: 1 Seiten: V-VIII.