Este ensayo interpreta KrV A592-602/B620-630 no sólo como la refutación al argumento ontológico, sino como el lugar donde Kant encara una cuestión más radical: cómo puede el entendimiento humano, considerado desde un punto de vista lógico-general, predicar la existencia. Esta primera parte analiza específicamente la refutación del argumento ontológico. Este análisis concluirá que se requiere de una facultad diferente del entendimiento para conocer lo existente como tal.

Este ensayo interpreta KrV A592-602/B620-630 no sólo como la refutación al argumento ontológico, sino como el lugar donde Kant encara una cuestión más radical: cómo puede el entendimiento humano, considerado desde un punto de vista lógico-general, predicar la existencia. Esta primera parte analiza específicamente la refutación del argumento ontológico. Este análisis concluirá que se requiere de una facultad diferente del entendimiento para conocer lo existente como tal.

“Mathematics, synthetic unity and constitutive a priori”. Starting from the emphasis about the Kantian idea of the originary synthetic unity of apperception like the basic function on which rest the production of all synthetic judgment, in this paper I defend the idea of constitutive a priori of experience under the form of a similar synthetic principle but essentially formal, namely, the concept of transformation and group of transformations. To the same time, I try to show that Kant himself inspired, for (...) articulate his own position, on mathematics, especially on synthetic geometry. (shrink)

A través del siguiente artículo presento algunas ideas acerca de la forma en que pienso el ejercicio del terapeuta filosófico. En breves apartados planteo la necesidad de entender que la Asesoría Filosófica se debe acercar a los enfoques propuestos por la teoría general de los sistemas, por lo tanto, es preciso que se conciba su quehacer en términos de integridad y de unidad, tanto disciplinar, como en su práctica terapéutica. Para ello, abordaré aspectos generales que ayuden a comprender algunos problemas (...) de la asesoría filosófica o filosofía clínica, y luego haré una reflexión que invita a pensar, que enfoques de la teoría general de los sistemas, pueden favorecer las prácticas terapéuticas dentro de este nuevo-viejo modo de hacer filosofía. Philosophy and Unity. A Reflection on Philosophical Counseling as a systemic work Throughout the following paper I present some ideas about the way I think of the philosophical therapist’s practice. In short sections I pose the need to understand that Philosophical Counseling is to come closer to the approaches proposed by the general theory of systems, and consequently that it is to conceive its work in terms of integrity and unity, both thas discipline and in its therapeutic practice. To this aim, I will address general aspects that help to understand some problems of philosophical counseling or clinical philosophy. After that I will reflect on how approaches from the general theory of systems might favor therapeutic practices within this both new-fashioned and old-fashioned way to do philosophy. (shrink)

Este trabajo pretende elucidar los rasgos generales de la metafísica de los megáricos en contra de las interpretaciones tradicionales que les atribuyen la defensa de un monismo numérico o una teoría de las Formas. Con base en los testimonios sobre Euclides y Estilpón de Mégara, intentaré mostrar que la metafísica megárica se caracteriza principalmente por el desarrollo de los conceptos de unidad e identidad de cada cosa consigo misma, lo que conlleva el rechazo de la diferencia y, en consecuencia, de (...) cualquier tipo de cambio. Esta perspectiva no excluye la existencia de múltiples entidades que, sin embargo, no son Formas. Por esta razón, los megáricos no desarrollan un monismo de tipo numérico, sino que su visión es coherente con un monismo de tipo predicativo que impugna la posibilidad de adjudicar atributos múltiples a una misma entidad. This paper purports to clarify the general features of Megarian metaphysics against two traditional interpretations which ascribe to this philosophical group either the defense of a numerical monism or a theory of Forms. Based on the testimonies of Euclid and Stilpo of Megara, I will aim to show that a main characteristic of Megarian metaphysics is the development of the concepts of unity and identity of each thing to itself, which involves a disavowal of difference as a possible property and, consequently, of any kind of change. I also intend to show that, although this standpoint does not exclude the existence of multiple entities, it implies that these entities are not Forms. Consequently, the Megarians do not develop a numerical monism but a predicational one, according to which the adscription of many predicates to the same entity is rejected. (shrink)

In Barnett and Block (J Bus Ethics 88(4):711–716, 2009a), the present authors claim that borrowing short and lending long is fraudulent, and thus ought to be prohibited on legal grounds. Bagus and Howden (J Bus Ethics 90(3):399, 2009) take issue with our ethical analysis. The present paper is our response to these authors; it is an attempt to defend Barnett and Block (J Bus Ethics 88(4):711–716, 2009a) against the very interesting and important, although we believe, erroneous, criticisms of Bagus and (...) Howden (J Bus Ethics 90(3):399, 2009). (shrink)

In this article I explore certain modeling in Aristotle's zoological work. In particular, I am interested in the type of theoretical schemes in which Aristotle does not claim anatomical or physiological precision because they refer to more than one genus of animals or their parts or activities. On the one hand, I analyse the triaxial scheme of the faculties of animals in the De Incessu Animalium 4, in which the dimensions are defined not by their position but by a function. (...) On the other hand, I examine the diagram of the De Motu Animalium 9, in which Aristotle concludes that the material middle of the animal, the heart, cannot originate simultaneous movements, so there must be something that moves without being moved. I believe that this model also distinguishes its elements not by their positions but their functions. The geometric terms assigned in each case account for certain functions of animals, presenting a double value of the analogy: between the animal domain and the geometric one, and granting the necessary generality to capture the similarity between different genus within the animal domain itself. (shrink)

Se discuten dos argumentos del diálogo Protágoras sobre la relación entre las virtudes individuales. En primer lugar se defiende -frente a Terry Penner- la tesis de Vlastos de que cuando Sócrates dice que "la justicia es justa", "la justicia es piadosa", etc., está destacando la mutua implicación entre las virtudes, y no su identidad; y se formula una hipótesis para explicar la razón de tal reciprocidad. En segundo lugar, se examina el argumento de que, puesto que la insensatez se opone (...) tanto a la moderación como a la sabiduría, y un término contrario no puede tener más de un contrario, moderación y sabiduría serían "una sola cosa". Se asevera que Platón quiere que rechacemos esta última conclusión, basada en el fondo en la idea de que las distintas virtudes se relacionan entre sí como las partes de un mismo rostro. Se concluye que los argumentos analizados no implican realmente la idea contraintuitiva de la identifi cación mutua de las virtudes.Two arguments from the Protagoras on the unity of the virtues are here dwelt with. First, it is claimed - with G. Vlastos and contra T. Penner - that when Socrates says that “justice is just”, “justice is pious”, etc. he wants to highlight the reciprocity of the individual virtues, not their mutual identity . Second, it is argued that Plato does not really want us to infer from folly’s opposition to both temperance and wisdom the need to identify these two virtues . He is only drawing our attention to their close relationship. This is enough to reject the hypothesis initially defended by Protagoras, i.e. that the different virtues relate to each other as the parts of a face. I conclude that the two aforesaid arguments do not really support the mutual identity of the virtues. (shrink)

We stipulate, arguendo, that fractional-reserve-demand deposit banking is per se fraudulent. We ask whether or not time deposit banking can also be illicit, and answer in the positive, if there is a mismatch between the time dimensions of deposits and loans. To wit, if an intermediary borrows short and lends long.

It is commonly held that Bradley’s regress has a solution within a trope ontology. This seems to happen when a bundle is understood as constituted by non-transferable tropes. It also seems to happen when a bundle is understood as constituted by transferable tropes related by a relational trope of compresence whose existence specifically depends on those relata. In this article I demonstrate that these proposals fail in addressing the essential question that underlies the regress, incurring in a question-begging response already (...) anticipated by Bradley. (shrink)

Whereas previous studies have criticized low-quality products for inadequate safety, this paper considers only safe products, and it examines the ethics of designing and selling low-quality products. Product quality is defined as suitability to a general purpose. The duty that companies owe to consumers is summarized in the Consumer-Oriented Process principle: “to place an increase in the consumer’s quality of life as the primary goal for producing products.” This principle is applied in analyzing the primary ethical justifications for low-quality products: (...) availability and applicability. Finally, a low-quality product should be designed afresh, not by altering an existing high-quality product. (shrink)

El objetivo de nuestro trabajo está en exponer el punto final de la argumentación de Foucault acerca del cuidado de si cristiano ( epimeleia ton allon ), demostrando que la epimeleia ton allon cristiana está muy relacionada a la modalidad de gobierno de las almas y de los cuerpos que Foucault denomina de pastorado cristiano. Intentaremos demonstrar como la recusa de Foucault en aceptar una auténtica epimeleia heautou cristiana resulta en un inevitable vínculo de ésta con el nacimiento de la (...) biopolítica moderna. Estamos dispuestos a evidenciar que era inevitable, para Foucault, hacer dichas consideraciones y llegar a esta conclusión, uniendo en una misma línea epimeleia ton allon cristiana, gobierno pastoral y biopolítica moderna. En el trascurso de nuestro texto, utilizaremos los argumentos de Agamben, expuestos principalmente en su obra El reino y la gloria , en la cual él trata del cruce de dos paradigmas: teología política y economía política. (shrink)

In the aftermath of the Spanish War, the Catalan philosopher Eugeni d'Ors and the Spanish philosopher José Ortega y Gasset offered a reading of Einstein’s theory of relativity in which discussions of unity and plurality connected their respective synthetic philosophies and nationalist projects of political and cultural analysis and reform. Besides their philosophical views, references to Einstein tracked their territorial concerns and personal circumstances in the relations between Catalonia, Spain and Europe. Einstein’s theory symbolized the saving connection between the classical (...) and the modern, Europe and the Mediterranean, and science and philosophy. In this paper I focus on the case of Ors in relation to Catalan nationalism and the project he called Noucentismeand the case of Ortega in relation to Spanish nationalism and his political philosophy in España Invertebrada. (shrink)

A popular and pervasive historical narrative links the Renaissance development of linear perspective with Europe’s transition from a pre-modern to an early modern society. Erwin Panofsky gave this narrative its definitive form early in the twentieth century and William Ivins boiled it down to a simple idea that served as the title of his most famous book. According to Ivins, single-point perspective, the artistic technique championed by Alberti and perfected in the paintings of Masaccio and Piero della Francesca, allowed for (...) “the rationalization of sight.” In other words, it provided a mathematically and geometrically grounded method for accurately representing the external world. It is a powerful and seductive claim, one that has shaped generations of scholarly work. It is also, Stuart Clark contends in this important new book, patently wrong. Far from exhibiting a renewed or reinvigorated confidence in the accuracy and reliability of vision, sixteenth- and seventeenth-century philosophers, artists, theologians, and doctors worried that sight was susceptible, perhaps permanently so, to all sorts of debilitating derangements, displacements, and delusions.Rather than relate a history of progress, Clark offers a history of exhaustion, failure, and, ultimately, of rejection. Early modern intellectuals inherited a comprehensive theory of vision and cognition from their medieval predecessors known as perspectivist. (shrink)

Lawyers and the legal system have been much criticized in recent years. Despite popular perceptions, the legal system contains numerous mechanisms and rules designed to ensure fair results. This paper shows how the legal system tries to implement, in commercial transactions, the ethical principles of truthfulness and fairness. The Anglo-American development of Equity Courts is reviewed briefly. Several examples of the Law's enforcement of ethical principles are presented, in four different legal areas: Contracts, Securities, Goods, and Real Estate. The intent (...) here is to present an overview of the problem, with area-specific illustrations, rather than a comprehenisve examination of the cases in just one area. (shrink)

The paper interprets Nietzsche’s description of authentic human person.Based on the works of Nietzsche, commentaries and philosophical interpretationsof various authors, authentic human person evolves into a superman by usingthe principles of discipline and mastery of oneself. His authenticity, however,requires persistence, courage and strength to endure many forms of sufferingsand to overcome alienation brought about by his environment. Otherwise,man would become slave of his desires or alien to his own powers, talents andcapacities. Thus, Nietzsche’s thought of superman is an invitation to (...) overcomeoneself, the self that is influenced by the non-self or factors outside one self. Itis only possible by using the will to power. The will to power of man overcomesthe influences of the world’s modernization and industrialization that alienateshim to his true self, and this true self is best expressed by his will to power. Onthis note, the author suggests that the readers must use their potentials to face up to challenges of this new era. Keywords: Philosophy, language and literature, emergence, authentic human person,philosophy of the superman, authenticity, alienation, morality, descriptivedesign, Philippines. (shrink)