As a traumatic event, sexual violence does not only take a physical and psychological toll on the victims, but also causes existential crisis. In this light, we cannot restore the wellbeing of victims of sexual violence without restoring their own capability to exist as human beings in wholeness. Based on that condition, this article attempts to answer two problems: (i) what kind of ethics do we need in order to help victims of sexual violence restore their own existence as whole (...) human beings? and (ii) what kind of human conception is presupposedby that ethics? To that question, this article suggests that (1) we need an ethics of compassion in order to help victims of sexual violence to restore their own existence as whole human beings and (2) it presupposes a specific conception of human being as a capable being (homo capax) in Ricoeurian perspective. Abstrak Sebagai peristiwa traumatik, kekerasan seksual tidak hanya memberikan dampak fisik dan mental, namun juga eksistensial. Karena itu, pemulihan korban kekerasan seksual menjadi penyintas adalah juga pemulihan daya eksistensial dari yang bersangkutan. Bertolak dari kondisi itu, artikel ini mengajukan pertanyaan “(i) etika seperti apakah yang memungkinkan terjadi proses pemulihan korban kekerasan seksual menjadi penyintas dan (ii) konsepsi manusia seperti apakah yang menjadi pengandaian dalam etika itu?” Terhadap pertanyaan itu, penulis mengajukan tesis bahwa (1) etika belarasa merupakan pandangan etika yang dapat membantu proses pemulihan korban kekerasan seksual menjadi penyintas dan (2) etika belarasa mengandaikan konsepsi manusia berdaya (the capable being) dalam pemikiran Paul Ricoeur. Kata-kata kunci: kekerasan seksual, diri, emosi, etika belarasa, manusia berdaya. (shrink)

Niektóre fragmenty książki mogą przywodzić na myśl filozofię Gianniego Vattimo, który dokonuje bardzo ciekawej reinterpretacji tradycji katolickiej, ale w wersji zsekularyzowanej i całkowicie immanentnej. Głębsze rozważenie tego wątku mogłoby wzbogacić i tak niezwykle erudycyjną oraz bardzo fachowo napisaną książkę. --------------- Zgłoszono: 06/09/2020. Zrecenzowano: 31/10/2020. Zaakceptowano do publikacji: 24/11/2021.

Este texto pretende indicar alguns aspectos da trajetória da noção de beatitude, de Agostinho a Descartes. Através da transformação semântico-conceitual da expressão homo capax Dei, podemos observar que, de Agostinho a Tomás de Aquino e deste a Suarez e a Descartes, a beatitude vai progressivamente deixando de ser entendida como capacidade de “conter” Deus e torna-se cada vez mais a capacidade racional - “natural” - de “pensar” Deus.

El presente trabajo intenta introducir al lector en la problemática de la intersubjetividad desde la perspectiva fenomenológica-hermenéutica de Paul Ricoeur, atendiendo a la necesidad de las mediaciones simbólicas en el orden del reconocimiento. El fenómeno de la intersubjetividad será abordado aquí desde una perspectiva gnoseológica, ética, sociológica y hermenéutica, intentando desentrañar cómo es posible el reconocimiento mutuo entre subjetividades extrañas en un mundo común. Una reflexión sobre la intersubjetividad debe tener siempre presente la irreductibilidad de la persona como tal, reconocimiento (...) que es posible, en última instancia, por el amor y la caridad, el cual se manifiesta en la dinámica del intercambio de dones. Por otra parte, esta irreductibilidad de la persona supone el rechazo de la postulación de una tercera sustancia diferente del yo y del tú, que los subsumiera en su entidad, tal como parece suceder en el estructuralismo y en el hegelianismo. Es nuestra intención mostrar que se trata en Ricoeur de una fenomenología genética que rastrea lo extraño desde lo propio, teniendo como núcleo pivotante de su reflexión el homo capax que somos cada uno de nosotros y que actúa siempre en un mundo compartido (Lebenswelt). The present work pretends to be an introduction to the problem of intersubjectivity from the phenomenological and hermeneutical point of view of Paul Ricoeur. The phenomenon of intersubjectivity will be studied from a gnoseological, ethical, sociological and hermeneutical perspective, trying to disclose how a mutual acknowledgment between strange subjects in a common world can be possible. Meditation upon intersubjectivity must always attend on the irreductibility of persona as such, acknowledgment made possible by love and charity, and that reveals it sense in the espirit of giveness. In the other hand, the irreducitibility of persona implies rejecting the possibility of building a third substance, different from the I and the Thou, and which would submit them to its reality, as structuralism and hegelianism seems to propose. We intend to show that Ricoeur's position is one of a genetic phenomenology that search for the strange from the own, stating the homo capax that acts always in a shared world (Lebenswelt) as its central idea. (shrink)

Resumen: Esta investigación propone una valoración al diálogo teológico-literario desde la obra Cuatro poetas desde la otra ladera del teólogo español Olegario González de Cardedal. En primer lugar, se esbozan elementos que la obra -tangencialmente- sugiere para una lectura teológica fundamental, poniendo de relieve el diálogo con la literatura; la relación dialógica del ser humano con Dios, en su doble vertiente: homo capax Dei/Deus capax hominis; y el aspecto vivencial de los poetas como criterio de lectura para (...) la comprensión de la Revelación. En segundo lugar, se propone un balance valorativo del diálogo y método teológico-literario que ha surgido de la lectura de la obra, ofreciendo claves de lectura metodológica e interpretativa desde la literatura como otredad de la teología. Abstract: This research proposes an assessment of the theological-literary dialogue from the work Cuatro poetas desde la otra ladera of the Spanish theologian Olegario González de Cardedal. In the first place, elements are outlined that the work -tangentially- suggests for a fundamental theological reading, highlighting the dialogue with literature; the dialogic relationship of the human being with God, in its double aspect: homo capax Dei/Deus capax hominis; and the experiential aspect of the poets as a reading criterion for the understanding of the Revelation. Secondly, an evaluative balance of the theological-literary dialogue and method is proposed which has emerged from the reading of the work, offering keys for methodological and interpretive reading from literature as otherness of theology. (shrink)

Il volume analizza il tema della soggettività umana così come esso è stato affrontato nel pensiero francese del Novecento, a partire dal clima filosofico dello spiritualismo fino agli esiti teoretici della stagione post-strutturalista. Il presente lavoro vuole offrire l’occasione per approfondire e problematizzare le questioni del soggetto umano e dell’identità personale tramite lo specifico contributo che a queste tematiche hanno dato grandi autori del clima filosofico francese, un clima particolarmente ricco di prospettive speculative e soprattutto aperto al confronto critico con (...) le scienze umane, tra queste la psicoanalisi in particolare. La prima parte del volume (Lineamenti generali) delinea i principali tratti delle diverse filosofie che hanno caratterizzato il Novecento francese: in essa vengono presi in considerazione lo spiritualismo, il personalismo, l’esistenzialismo, lo strutturalismo, l’ermeneutica e la stagione di pensiero comunemente definita post-moderna. Si tratta di un excursusche descrive in maniera sintetica le metodologie tramite le quali i temi della soggettività e della persona sono stati affrontati nei diversi contesti filosofici. Nella seconda parte del libro (Percorsi di approfondimento) presentiamo undici saggi nei quali le tematiche della soggettività e dell’identità personale vengono trattate in riferimento ad uno specifico autore e contesto storiografico. Nei saggi sono presi in esame il concetto di riconoscimento intersoggettivo (Anerkennung) elaborato da Alexandre Kojève a partire dai suoi studi hegeliani, la figura emblematica dell’homme révolté in Albert Camus, la nozione di persona in Emmanuel Mounier e in Jacques Maritain, l’ontologia dell’homo capax in Paul Ricoeur, la decostruzione del sé in Jacques Derrida, il significato dell’alterità in Emmanuel Lévinas, l’ermeneutica del sé in Michel Foucault e l’analisi ontologica della soggettività compiuta da Alain Badiou. Gli ultimi due saggi del libro si caratterizzano per un approfondimento del tema della soggettività in ambito psicoanalitico: essi vertono sulle questioni sollevate da una “clinica del soggetto” e si rivolgono in particolare al pensiero di Jacques Lacan e di René Kaës. (shrink)

Se busca aportar elementos conceptuales para una filosofía del consentimiento, al interrogar el privilegio que otorga Paul Ricoeur a la afirmación con respecto a las múltiples formas de negatividad inscritas en el ser humano y en sus acciones. Para ello, se propone un análisis del consentimiento próximo a Le volontaire et l'involontaire, en el que se tiene siempre en la mira la hermenéutica del sí-mismo y del homo capax, desarrolladas por Ricoeur desde 1990. Se defiende que el consentimiento (...) va siempre acompañado de la paciencia, y que ambos pueden y deben ser pensados como elementos estructurales que constituyen al sí-mismo. (shrink)

Se busca aportar elementos conceptuales para una filosofía del consentimiento, al interrogar el privilegio que otorga Paul Ricoeur a la afirmación con respecto a las múltiples formas de negatividad inscritas en el ser humano y en sus acciones. Para ello, se propone un análisis del consentimiento próximo a Le volontaire et l'involontaire, en el que se tiene siempre en la mira la hermenéutica del sí-mismo y del homo capax, desarrolladas por Ricoeur desde 1990. Se defiende que el consentimiento (...) va siempre acompañado de la paciencia, y que ambos pueden y deben ser pensados como elementos estructurales que constituyen al sí-mismo. By inquiring into the privilege granted by Paul Ricoeur to affirmation with respect to the multiple forms of negativity inscribed in human beings and their actions, the article seeks to contribute conceptual elements for a philosophy of consent. To this effect, it proposes an analysis of consent along the lines of Le volontaire et l'involontaire, bearing in mind the hermeneutics of self and of homo capax, developed by Ricoeur since 1990. The paper argues that consent goes hand in hand with patience, and that both can and should be thought as structural elements that constitute the oneself. Neste artigo, procura-se contribuir elementos conceituais para uma filosofia do consentimento, ao interrogar o privilégio que outorga Paul Ricoeur à afirmação a respeito das múltiplas formas de negatividade inscritas no ser humano e em suas ações. Para isso, propõe-se uma análise do consentimento próximo a Le volontaire et l'involontaire, no qual se tem sempre no alvo a hermenêutica do si-mesmo e do homo capax, desenvolvidas por Ricoeur desde 1990. Defende-se que o consentimento vai sempre acompanhado da paciência e que ambos podem e devem ser pensados como elementos estruturais que constituem o si-mesmo. (shrink)

Although Paul Ricœur never wrote a book on acting and suffering, the essay focuses on Ricœur’s engagement with this topic. It was one of Ricœur’s abiding interests that consistently appeared over the years in a number of his works. Given his compassionate affirmation of life in this world, he was vitally concerned about human beings’ inhumanity, in the form of inflicting unmerited suffering on their fellow beings. His distress on this issue was clearly evident. This essay is an overview of (...) Ricœur’s endeavors to try and alleviate such injustice by a commitment to an ethically grounded approach that aimed at “the good life with and for others, in just institutions.”. (shrink)

Se busca aportar elementos conceptuales para una filosofía del consentimiento, al interrogar el privilegio que otorga Paul Ricoeur a la afirmación con respecto a las múltiples formas de negatividad inscritas en el ser humano y en sus acciones. Para ello, se propone un análisis del consentimiento próximo a Le volontaire et l'involontaire, en el que se tiene siempre en la mira la hermenéutica del sí-mismo y del homo capax, desarrolladas por Ricoeur desde 1990. Se defiende que el consentimiento (...) va siempre acompañado de la paciencia, y que ambos pueden y deben ser pensados como elementos estructurales que constituyen al sí-mismo. (shrink)

The work of Giorgio Agamben, one of Italy's most important and original philosophers, has been based on an uncommon erudition in classical traditions of philosophy and rhetoric, the grammarians of late antiquity, Christian theology, and modern philosophy. Recently, Agamben has begun to direct his thinking to the constitution of the social and to some concrete, ethico-political conclusions concerning the state of society today, and the place of the individual within it. In Homo Sacer, Agamben aims to connect the problem (...) of pure possibility, potentiality, and power with the problem of political and social ethics in a context where the latter has lost its previous religious, metaphysical, and cultural grounding. Taking his cue from Foucault's fragmentary analysis of biopolitics, Agamben probes with great breadth, intensity, and acuteness the covert or implicit presence of an idea of biopolitics in the history of traditional political theory. He argues that from the earliest treatises of political theory, notably in Aristotle's notion of man as a political animal, and throughout the history of Western thinking about sovereignty, a notion of sovereignty as power over "life" is implicit. The reason it remains merely implicit has to do, according to Agamben, with the way the sacred, or the idea of sacrality, becomes indissociable from the idea of sovereignty. Drawing upon Carl Schmitt's idea of the sovereign's status as the exception to the rules he safeguards, and on anthropological research that reveals the close interlinking of the sacred and the taboo, Agamben defines the sacred person as one who can be killed and yet not sacrificed—a paradox he sees as operative in the status of the modern individual living in a system that exerts control over the collective "naked life" of all individuals. (shrink)

This edition of Marcel's inspiring Homo Viator has been updated to includle fifty-seven pages of new material available for the first time in English, making this the first English-language edition to conform to the standard French edition. Here, Christianity's foremost existentialist of the twentieth century gives us a prodigious personal insight on `man on the way' that will reinforce and commend our own pilgrimages in hope. "Homo Viator - "Homo Viator - or as Marcel calls him, `itinerate (...) man' - is an outstanding example of the philosophy concerned, not with technical problems, but with the urgent problems of man. Marcel talks to our condition, emphasizing our urgent need of hope, thus discovering beyond the lack of stability the values on which we may depend. "A subtle mind, a dramatist as well as a philosopher, close to the texture of human experience, he goes far beyond current platitudes to show that our Western tradition contains living truths that are as essential to our contemporary life as they were to our ancestors when they discovered them." - Eliseo Vivas "The theme of Marcel's Homo Viator is close to the center of all preoccupations: man in his pilgrim condition. With great virtuosity in the use of his own philosophical method, he probes into interpersonal relations and the threat to ethical values. Marcel excels here in his concrete analyses of the attitude of hope, the family community in its temporal and supratemporal aspects, and the forgotten virtue of personal fidelity." - James Collins. (shrink)

Published posthumously in 1908, Ecce Homo was written in 1888 and completed just a few weeks before Nietzsche’s complete mental collapse. Its outrageously egotistical review of the philosopher’s life and works—featuring chapters called Why I Am So Wise and Why I Write Such Good Books—are redeemed from mere arrogance by masterful language and ever-relevant ideas. In addition to settling scores with his many personal and philosophical enemies, Nietzsche emphasizes the importance of questioning traditional morality, establishing autonomy, and making a (...) commitment to creativity. Essential reading for students of philosophy, this unique memoir is crucial to an understanding of Nietzsche’s other works. (shrink)

This edition of Marcel's inspiring Homo Viator has been updated to includle fifty-seven pages of new material available for the first time in English, making this the first English-language edition to conform to the standard French edition. Here, Christianity's foremost existentialist of the twentieth century gives us a prodigious personal insight on 'man on the way' that will reinforce and commend our own pilgrimages in hope. Book jacket.

이 논문은 이른바 놀이하는 존재Homo ludens로서의 인간에 대한 정의를 중심으로 인간을 이해하기 위한 의도로 기획한 글이다. 전통적인 관점에서 인간에 대한 정의는 이성적 존재Homo sapiens, 도구적 존재Homo faber 등으로 이해되어왔으나, 그러한 이해는 인간에 대한 특수적 관점만을 부각시키고 있기에 인간에 대한 전일적 이해에 걸림돌이 되어왔다. 이성적 존재로 인간을 이해하는 한 21세기에 비약적인 과학적 발전을 바탕으로 전개되고 있는 초인류 사회에서 인간에 대한 이해는 새로운 문제점에 봉착하게 된다. 이러한 논의를 유발 하라리의 『사피엔스』와 『호모데우스』에서의 주장에 근거해서 논의를 전개하였다. 한편, 인간에 대한 도구적 존재로서의 이해 방식 (...) 역시 인간이해에 있어서 단편적인 이해라는 난점을 지니고 있다. 신체의 확장으로서 도구의 제작과 사용이 인간을 정의하는데 있어서는 매우 유효할 것 같지만 인간의 문화를 이해하는 차원에서 한계를 드러낸다고 하겠다. 필자는 놀이하는 존재Homo ludens로서의 인간이야말로 인간을 이해하는데 매우 적절한 이해 방식이라고 본다. 이른바 피로사회로 정의되는 현대사회의 지평에서 인간의 이해방식을 통해 피로사회의 극복 방안을 모색하는 차원에서 이 글을 작성하였다. (shrink)

This chapter contains sections titled: Was Socrates the First Stand‐up Comedian? Humor and the Existentialists The Laughing Buddha.

Heuristics are efficient cognitive processes that ignore information. In contrast to the widely held view that less processing reduces accuracy, the study of heuristics shows that less information, computation, and time can in fact improve accuracy. We review the major progress made so far: the discovery of less-is-more effects; the study of the ecological rationality of heuristics, which examines in which environments a given strategy succeeds or fails, and why; an advancement from vague labels to computational models of heuristics; the (...) development of a systematic theory of heuristics that identifies their building blocks and the evolved capacities they exploit, and views the cognitive system as relying on an “adaptive toolbox;” and the development of an empirical methodology that accounts for individual differences, conducts competitive tests, and has provided evidence for people’s adaptive use of heuristics. Homo heuristicus has a biased mind and ignores part of the available information, yet a biased mind can handle uncertainty more efficiently and robustly than an unbiased mind relying on more resource-intensive and general-purpose processing strategies. (shrink)

Homo sacer : sovereign power and bare life -- State of exception -- Stasis : civil war as a political paradigm -- The sacrament of language : an archaeology of the oath -- The kingdom and the glory : for a theological genealogy of economy and government -- Opus Dei : an archaeology of duty -- Remnants of Auschwitz : the witness and the archive -- The highest poverty : monastic rules and form-of-life -- The use of bodies.

Homo Juridicus focuses on the normative foundations underlying all socio-cultural formations. The book uses the concept of ''normativity'' in an inclusive sense. It includes law, but it is not limited to it. As such, it explores the various social and cultural forces that persuade, incite, seduce, influence, direct, restrain, repress or control behavior. It is a major interdisciplinary study cutting across several disciplines of social science, such as law, anthropology, sociology, psychology, linguistics and philosophy. Its primary audience is law (...) students, as well as the scholarly community across law and the social sciences. ''Isaak Dore is one of the very few scholars who straddles a broad range of legal and nonlegal disciplines. This important book deconstructs the idea of normativity in culture and illuminates it through various strains of thought in anthropology, sociology, psychology, linguistics and philosophy. Its grasp of these disciplines is impressive in terms of nuance, breadth, particularity and lucidity. It is a unique work, brilliantly executed, providing a rich background against which the promotion of social order through legal and nonlegal norms can be evaluated. It both provokes and compels one to think outside of the conventional structures and assumptions of law and social order. I know of no other work that offers the broad intellectual reach that this ambitious book presents.'' - Laura S. Underkuffler, J. DuPratt White Professor of Law, Cornell Law School. (shrink)

Since the beginning of business research and teaching, the basic assumptions of the discipline have been intensely debated. One of these basic assumptions concerns the behavioral aspects of human beings, which are traditionally represented in the construct of homo economicus. These assumptions have been increasingly challenged in light of findings from social, ethnological, psychological, and ethical research. Some publications from an integrative perspective have suggested that homo economicus embodies to a high degree dark character traits, particularly related to (...) the construct of psychopathy, representing individuals who are extremely self-centered and ruthless, without feelings of remorse or compassion. While a growing body of research notes such a similarity on a more or less anecdotal basis, this article aims to explore this connection from a more rigorous perspective, bridging insights from psychological, economic, and business research to better understand the potentially dark traits of homo economicus. The analysis shows that homo economicus is not simply some kind of psychopath, but specifically a so-called subclinical or Factor 1 psychopath, who is also referred to as a “corporate psychopath” in business research. With such an analysis, the paper adds an additional perspective and a deeper psychological level of understanding as to why homo economicus is often controversially debated. Based on these insights, several implications for academic research and teaching are discussed and reflected upon in light of an ethics of virtue and care. (shrink)

Artigo publicado em 1909, no diário A Imprensa. Nele, o autor o discorre sobre a recente autobiografia de Nietzsche, traduzida para o francês por Henri Albert. Ele se concentra em algumas partes do livro, destacando sobretudo aquelas nas quais o filósofo trata de sua alimentação e de suas distrações literárias.

Ogni tentativo di ripensare le nostre categorie politiche deve muovere dalla consapevolezza che della distinzione classica fra zoé e bios, tra vita naturale ed esistenza politica (o tra l'uomo come semplice vivente e l'uomo come soggetto politico), non ne sappiamo piú nulla. Nel diritto romano arcaico homo sacer era un uomo che chiunque poteva uccidere senza commettere omicidio e che non doveva però essere messo a morte nelle forme prescritte dal rito. È la vita uccidibile e insacrificabile dell' 'uomo (...) sacro' a fornire qui la chiave per una rilettura critica della nostra tradizione politica. Quando la vita diventa la posta in gioco della politica e questa si trasforma in biopolitica, tutte le categorie fondamentali della nostra riflessione, dai diritti dell'uomo alla democrazia alla cittadinanza, entrano in un processo di svuotamento e di dislocazione il cui risultato sta oggi davanti ai nostri occhi. Seguendo il filo del rapporto costitutivo fra nuda vita e potere sovrano, da Aristotele ad Auschwitz, dall'Habeas corpus alle Dichiarazioni dei diritti, il libro di Agamben cerca di decifrare gli enigmi - prima di tutti il fascismo e il nazismo - che il nostro secolo ha proposto alla ragione storica. Fino a vedere, nel campo di concentramento, il paradigma biopolitico nascosto della modernità in cui città e casa sono diventate indiscernibili e la possibilità di distinguere tra il nostro corpo biologico e il nostro corpo politico ci è stata tolta una volta per tutte. (shrink)

Ecce Homo is an autobiography like no other. Nietzsche passes under review all his previous books and reaches a final reckoning with his many enemies. Ecce Homo is the summation of an extraordinary philosophical career.

Ayant depuis son premier livre exploré son hypothèse d'une naissance de notre langage articulé, humain, à partir de l'expérience de la mort d'autrui comme autre soi-même, Gérard Bucher expose dans un dernier ouvrage les raisons des travaux d'une vie entière. La poésie, pour Bucher, c'est ce qui reste (et qui, ainsi, nous est légué, génération après génération), d'une scène (ou archiscène) au cours de laquelle rien de moins que les clés de notre humanité nous sont données. Dans Homo divinans, (...) complété et relu avant sa disparition fin 2018, le philosophe nous propose les raisons pour lesquelles la poésie demeure notre avenir, dans et malgré nos temps difficultueux."--Page 4 of cover. (shrink)

This edition of Marcel's inspiring Homo Viator has been updated to includle fifty-seven pages of new material available for the first time in English, making this the first English-language edition to conform to the standard French edition. Here, Christianity's foremost existentialist of the twentieth century gives us a prodigious personal insight on `man on the way' that will reinforce and commend our own pilgrimages in hope. "Homo Viator - "Homo Viator - or as Marcel calls him, `itinerate (...) man' - is an outstanding example of the philosophy concerned, not with technical problems, but with the urgent problems of man. Marcel talks to our condition, emphasizing our urgent need of hope, thus discovering beyond the lack of stability the values on which we may depend. "A subtle mind, a dramatist as well as a philosopher, close to the texture of human experience, he goes far beyond current platitudes to show that our Western tradition contains living truths that are as essential to our contemporary life as they were to our ancestors when they discovered them." - Eliseo Vivas "The theme of Marcel's Homo Viator is close to the center of all preoccupations: man in his pilgrim condition. With great virtuosity in the use of his own philosophical method, he probes into interpersonal relations and the threat to ethical values. Marcel excels here in his concrete analyses of the attitude of hope, the family community in its temporal and supratemporal aspects, and the forgotten virtue of personal fidelity." - James Collins. (shrink)

In Homos, he studies the historical, political, and philosophical grounds for the current distrust, within the gay community, of self-identifying moves, for the ...