RESUMEN Platón señala en República IX que en todos los seres humanos hay un trasfondo de deseos bestiales que se manifiestan especialmente en los sueños y el sabio logra mantener alejados. El artículo trata de reconstruir la respuesta de Aristóteles a estas tesis a través del estudio de tres tópicos de su filosofía: el concepto de felicidad, la categoría de bestialidad y la etiología de los sueños desarrollada en los tratados sobre los sueños incluidos en Parva Naturalia. ABSTRACT Plato points (...) out in Republic IX that in all human beings there is a background of bestial desires that manifest especially in dreams and the wise man manages to keep away. The article tries to reconstruct Aristotle's response to these theses through the study of three topics of his philosophy: the concept of happiness, the category of bestiality, and the etiology of dreams developed in the treatises on dreams included in Parva Naturalia. (shrink)

Resumen: En este artículo argumentamos que, el hecho de que hubo ciudadanos prominentes de diferentes ciudades griegas que adhirieron al epicureísmo, se sintieron epicúreos y fueron reconocidos como tales, muestra que slogans como “vive oculto” y “no participes en política”, que sugieren un completo apoliticismo por parte de Epicuro y los epicúreos, tergiversan el verdadero sentido del mantenerse alejado de la política contingente. Nuestro texto muestra la interacción entre Epicuro y los epicúreos y las ciudades griegas, a través del análisis (...) de documentos relacionados con distintas ciudades antiguas. Si lo que argumentamos es razonable, la idea habitual de que el epicureísmo recomienda la apoliticidad, debe ser desechada.: In this paper, we argue that the fact that there were prominent citizens of different Greek cities who adhered to Epicureanism, felt themselves Epicurean, and were recognized as such, shows that slogans such as “live unnoticed” and “do not participate in politics” misrepresent the true meaning of the Epicurean staying away from contingent politics. Our article shows the interaction between Epicurus and the Epicureans and the Greek cities through the analysis of documents related to different ancient cities. If what we argue is sound, the usual idea that Epicureanism recommends apoliticism must be discarded. (shrink)

La psicología clásica griega se sirvió de la acotación filosófica de expresiones del lenguaje ordinario para desarrollar su teoría de las facultades del alma. Tal fue el caso de la facultad sensible. El artículo muestra cómo en la República de Platón convive la documentación de la amplitud de significados del uso ordinario de aisthanesthai y aisthesis con una aproximación a la acuñación filosófica del término aisthesis, a través del concepto de dynamis que, como muestra la frecuente indistinción entre aisthesis y (...) doxa, no alcanza los rasgos definitorios presentes en diálogos posteriores. Palabras clave: Platón; Psicología; Teoría de la PercepciónClassical Greek psychology made use of the philosophical marking off of everyday language expressions to develop its theory of soul faculties. So it was with the sensitive faculty. The paper shows how in Plato’s Republic there coexist the documenting of the many meanings of aisthanesthai and aisthesis in their ordinary usage, together with an approach to the philosophical coining of the term aisthesis, by means of the concept of dynamis. As the frequent lack of distinction between aisthesis and doxa shows, the former does not reach the definiteness of later dialogues. Keywords : Plato; Psychology; Theory of Perception. (shrink)

In this paper, we argue that the Epicurean genealogy of justice and laws presuppose an analysis of the just as a modality of the useful, an approach that denies the conventional character of justice. This genealogical pattern differentiates the origin of justice from that of the law and refers to friendship as a relevant explanatory factor of the origin of justice. We maintain that the interpretations that underline the incoherence of this reference to friendship, in the framework of a hedonistic (...) theory, presuppose a non-Epicurean sharp distinction between altruism and selfishness. (shrink)

Platón señala en República ix que en todos los seres humanos hay un trasfondo de deseos bestiales que se manifiestan especialmente en los sueños y el sabio logra mantener alejados. El artículo trata de reconstruir la respuesta de Aristóteles a estas tesis a través del estudio de tres tópicos de su filosofía: el concepto de felicidad, la categoría de bestialidad y la etiología de los sueños desarrollada en los tratados sobre los sueños incluidos en Parva Naturalia. -/- Plato points out (...) in Republic IX that in all human beings there is a background of bestial desires that manifest especially in dreams and the wise man manages to keep away. The article tries to reconstruct Aristotle's response to these theses through the study of three topics of his philosophy: the concept of happiness, the category of bestiality and the etiology of dreams developed in the treatises on dreams included in Parva Naturalia. (shrink)

Enargeia se convirtió en un término técnico –para cuya traducción Cicerón acuñó el neologismo evidentia– en la epistemología helenística, al parecer, a partir de Epicuro. En sus análisis de la evidencia perceptiva Epicuro desarrolló una relevante reformulación de la naturaleza del percibir y de la tipología aristotélica de los sensibles que fundamenta la veracidad de la percepción en la autonomía y opacidad de cada uno de los sentidos respecto a los demás sentidos y a otras facultades como la memoria o (...) la razón. Sexto Empírico objetó a este tipo de planteamientos que todo acto perceptivo conlleva síntesis, en las que interviene la memoria o la razón, y requiere la afección, que se interpone entre percepción y objeto, y hace de la evidencia perceptiva otro caso más de inferencia mediante signos. El modo de reflexividad elemental que en la antigüedad tardía se denominó synaisthesis parece haber sido esgrimida contra la segunda objeción de Sexto Empírico. (shrink)

De anima is the fundamental reference to Aristotle’s theory of the faculties of the soul. Its treatment is abstract and Aristotle refers it to further and more precise explanations. The article considers these indications and shows that one of the main contributions of Aristotle’s biological works to complement De anima centers on the consideration of the relationships between the vegetative and perceptive faculties of the soul and between the perceptive and noetic faculties.

The opponents of Epicureanism in antiquity, including Cicero, Plutarch and Lactantius, succeeded in establishing a famous cliché: the theoretical and practical disinterest of Epicurus and the Epicureans in political communities. However, this anti-Epicurean literature did not provide considerations of Epicurean political theory or the testimonies about Epicurean lifestyle. Therefore, the purpose of this book is to shed light on the contribution of Epicurean thought to political life in the ancient world. Incorporating the most up-to-date archaeological material, including papyri which have (...) been recovered from Herculaneum and the Greek epigraphy of the Roman Epicureans, this volume will bring to the foreground new testimonies surrounding the public activities of the Epicureans. In this way, the reader will learn that Epicurean political theory is, in fact, a crucial ingredient of its philosophy. As a result, this connection creates an ongoing dialogue with the Greek philosophical tradition, revealing the presence of Plato in the Epicurean political model. (shrink)

Enargeia became a technical term –to which Cicero coined the neologism evidentia for its translation– in the Hellenistic Epistemology, so it seems, beginning from Epicurus. In his analysis of the perceptive evidence he developed a relevant reformulation of the nature of perceiving and the Aristotelian typology of sensibilia which bases the truth of perception on the autonomy and opacity of each one of the senses in relation to the rest of the senses and other faculties such as memory or reason. (...) Sextus Empiricus objected to this type of approach that every perceptive act entails synthesis, in which memory or reason get involved, and requires the affection, which comes between perception and object, and makes the perceptive evidence another case of inference through signs. The basic reflexivity mode which was designated as synaisthesis in Late Antiquity seems to have been put forward against the second objection of Sextus Empiricus. (shrink)

We support the development of non-reductive cognitive science and the naturalization of phenomenology for this purpose, and we agree that the ‘relational turn’ defended by Gallagher is a necessary step in this direction. However, we believe that certain aspects of his relational concept of nature need clarification. In particular, Gallagher does not say whether or how teleology, affect, and other value-related properties of life and mind can be naturalized within this framework. In this paper, we argue that (1) given the (...) phenomenological standards recognized by Gallagher, his commitment to a naturalized phenomenology should entail a commitment to a naturalized concept of value; and (2) the kind of ‘relational nature’ described by Gallagher in his paper is insufficient for this purpose. (shrink)

El artículo explora el sentido en que tanto Kant como Husserl entienden lo trascendental y la importancia de este concepto para sus respectivas filosofías. El autor aborda esta relación con la intención de mostrar que ambos filósofos parten de una reflexión radical sobre las condiciones de posibilidad de la experiencia, llegando a conclusiones diferentes sobre ésta. Se pasa revista de las consecuencias de establecer una filosofía trascendental y la enorme diferencia que ambos autores establecen sobre el tema de la experiencia (...) como articuladora de lo trascendental en sus respectivas filosofías. (shrink)

Juan Huarte de San Juan (1529–88) was a physician of the Spanish Renaissance. He wrote the Examen de Ingenios para las Ciencias, translated as The Trial of Men’s Wits (1989[1575–94]), a book that has been acknowledged as a precursor of educational psychology, organizational psychology, behaviorism, neuropsychology and psychiatry. Huarte suggested that before beginning a course of study, students’ intellectual capabilities (i.e. ingenio) should be matched up with the professional studies that best suit their aptitudes. His book had a great impact (...) in Europe from the late 16th century to the mid-18th century. The influence of the Trial spread throughout many areas including philosophy, politics, linguistics and literature. Although there has been a growing interest in Huarte’s work in recent years, biographical studies have been rare; as a result, the information about Huarte’s life is currently incomplete, scattered and sometimes inaccurate. This study presents a systematic archival research on Spanish original sources. We present a reconstruction of Huarte’s life-story based on 32 original documents (1549–c.1650), some of them first discovered during the present survey. Documents are described according to the General International Standard of Archival Description, ISAD(G). The documents uncovered allow for a reappraisal of Huarte’s biography. (shrink)

El compatibilismo afirma que el libre albedrío es compatible con el determinismo. Para el «compatibilismo de las bifurcaciones» pertenece a la esencia de la libertad «poder actuar de otra manera», mientras que para el «compatibilismo de la fontalidad» resulta decisiva la ultimidad del agente como fuente de control. Ahora bien, dadas dos partículas con entrelazamiento EPR, la medición de una variable en una de ellas determina instantáneamente el valor de dicha variable en la otra. Experimentos recientes hacen finalmente insostenibles explicaciones (...) basadas en variables ocultas locales: o la naturaleza está ónticamente indeterminada o bien está determinada de modo global. El primer caso es incompatible con los dos compatibilismos y el segundo es incompatible con el «poder actuar de otra manera». Además, implicaría la existencia de variables ocultas no locales como fuente última de determinación, con longitudes de correlación típicas mayores que las del cuerpo humano: la acción no podría originarse en su interior. El compatibilismo, por tanto, debe ser rechazado. (shrink)

Este libro es un estudio sobre las teor as del desarrollo social y un an lisis de las estrategias, instituciones y pol ticas econ micas de los ltimos tiempos en varios pa ses.

Recesión de D. Blanco Fernández, Principios de filosofía política, Editorial Síntesis, Madrid, 2000.

La condición distribuida en el espacio y en el tiempo del deseo de saber no implica universalidad, sino más bien pluralidad, e incluso pluriversalidad. La universalidad implica tender a “lo Uno”, que desde Platón ha sido concebido como una entidad trascendente. La pluralidad que se propugna en esta contribución, inspirada en Leibniz y en James, se a!rma adversus unum, no versus unum. En consecuencia, se propugna una!losofía pluriversal, que indaga y a!rma la pluralidad en cada uno de los ámbitos que (...) investiga. También se señala el sustrato monoteísta de la universalidad en la lógica escolástica. Frente al monismo lógico-deductivo, que a!rma la existencia de un único modo de racionalidad, esta contribución a!rma la racionalidad pluralista, por contraposición a la racionalidad monista. Finalmente, se sugiere que la propia idea de universidad podría ser reemplazada ventajosamente por instituciones basadas en la multidisciplinariedad y en la pluralidad de perspectivas de análisis: las pluriversidades. "e condition distributed in space and in time of the philosophy does not imply universality, but rather plurality, and even pluriversality. Universality implies a tendency to “the One”, which since Plato has been conceived as a transcendent entity. "e plurality advocated in this contribution, inspired by Leibniz and James, states adversus unum, not versus unum. Consequently, it advocates a pluriversal philosophy, which explores and a#rms the plurality in each of the areas investigated. "e monotheistic substrate of universality in the scholastic logic is also remarked. Facing the logical-deductive monism, which a#rms the existence of a single mode of rationality, this paper claims for a pluralistic rationality, in contrast to the monist rationality. Finally, it is suggested that the very idea of the university could be advantageously replaced by institutions based on multidisciplinary and plurality of perspectives of analysis: pluriversities. (shrink)

In his ethical treatises Aristotle offers a rich account of those conditions that render people’s behaviour involuntary, and defines voluntariness on the basis of the absence of these conditions. This dissertation has two aims. One is to offer an account of the significance of the notions of involuntariness and voluntariness for Aristotle’s ethical project that satisfactorily explains why he deems it necessary to discuss these notions in his Ethics. My own account of the significance of these notions for Aristotle’s Ethics (...) emerges from my arguments against the two most influential views concerning this significance: I argue that Aristotle’s concern with voluntariness in his Ethics is not shaped by a concern with accountability, i.e. with those conditions under which fully mature and healthy rational agents are held accountable or answerable for their actions; nor is it shaped by a concern with the conditioning of pain-responsive agents for the sake of socially useful ends that are not, intrinsically, their own. Rather, his concern is with reason-responsive agents and the conditions for attributing ethically significant behaviour to them. This is what I call ‘ethical ascription’. The second aim of this dissertation is to provide a comprehensive account of those conditions that defeat the ascription of ethically significant pieces of behaviour to reason-responsive agents, and to show the distinctiveness of Aristotle’s views on the nature of these conditions. The conclusions I arrive at in this respect are shaped by the notion of ethical ascription that I develop as a way of reaching the first aim. (shrink)

ÁNGEL GONZÁLEZ GARCÍA: Arte y Terror, Barcelona, Mudito & Co, 2008, 196 pp.