Tradicionalmente el discurso narrativo, poético o mítico ha servido de vehículo para trasmitir contenidos de orden teológico y metafísico. Es decir, el concepto necesita de la representación para un mejor y más profundo desarrollo temático. Un caso ejemplar de este fenómeno lo encontramos en el llamado swedenborgismo literario, esto es, en la utilización de la figura de Emanuel Swedenborg como motivo y argumento en poetas y novelistas. La pregunta es si el swerdenborgismo literario es tan solo un pretexto estilístico o (...) bien obedece a razones de mayor calado filosófico o religioso. J. L. Borges se nos presenta como modelo de este planteamiento. (shrink)

In this article, we review the conceptions of Collective Effervescence (CE) –a state of intense shared emotional activation and sense of unison that emerges during instances of collective behavior, like demonstrations, rituals, ceremonies, celebrations, and others– and empirical approaches oriented at measuring it. The first section starts examining Émile Durkheim's classical conception on CE, and then, the integrative one proposed by the sociologist Randall Collins, leading to a multi-faceted experience of synchronization. Then, we analyze the construct as a process emerging (...) in collective encounters when individuals contact with social ideal and values, referring to the classical work of Serge Moscovici as well as those more recent empirical approaches. Third, we consider CE as a set of intense positive emotions linked to processes of group identification, as proposed by authors of the Social Identity Theory tradition. Finally, we describe CE from the perspective of self-transcendence (e.g., emotions, experiences), and propose a unified description of this construct. The second section shows the results of a meta-analytical integration (k= 50,N= 182,738) aimed at analyzing CE's proximal effects or construct validity (i.e., Individual Emotions and Communal Sharing) as well as its association with more distal variables, such as Collective Emotions, Social Integration, Social Values and Beliefs and Empowerment. Results indicate that CE strongly associates with Individual Emotions –in particular, Self-Transcendent Emotions– and Communal Sharing constructs (e.g., Group Identity, Fusion of Identity), providing construct validity. Among the distal effects of CE, it is associated with Collective Positive Emotions, long-term Social Integration (e.g., Ingroup Commitment), Social Values and Beliefs and Empowerment-related variables (e.g., Wellbeing, Collective Efficacy, Collective Self-Esteem). Among the moderation analyses carried out (e.g., study design, CE scale, type of collective gathering), the effects of CE in demonstrations are noticeable, where this variable is a factor that favors other variables that make collective action possible, such as Group Identity (rpooled= 0.52), Collective Efficacy (rpooled= 0.37), Negative and Self-Transcendent Emotions (rpooled= 0.14 and 0.58), and Morality-related beliefs (rpooled= 0.43). (shrink)

The relationship between a human being and an AI system has to be considered as a collaborative process between two agents during the performance of an activity. When there is a collaboration between two people, a fundamental characteristic of that collaboration is that there is co-supervision, with each agent supervising the actions of the other. Such supervision ensures that the activity achieves its objectives, but it also means that responsibility for the consequences of the activity is shared. If there is (...) no co-supervision, neither collaborator can be held co-responsible for the actions of the other. When the collaboration is between a person and an AI system, co-supervision is also necessary to ensure that the objectives of the activity are achieved, but this also means that there is co-responsibility for the consequences of the activities. Therefore, if each agent's responsibility for the consequences of the activity depends on the effectiveness and efficiency of the supervision that that agent performs over the other agent's actions, it will be necessary to take into account the way in which that supervision is carried out and the factors on which it depends. In the case of the human supervision of the actions of an AI system, there is a wealth of psychological research that can help us to establish cognitive and non-cognitive boundaries and their relationship to the responsibility of humans collaborating with AI systems. There is also psychological research on how an external observer supervises and evaluates human actions. This research can be used to programme AI systems in such a way that the boundaries of responsibility for AI systems can be established. In this article, we will describe some examples of how such research on the task of supervising the actions of another agent can be used to establish lines of shared responsibility between a human being and an AI system. The article will conclude by proposing that we should develop a methodology for assessing responsibility based on the results of the collaboration between a human being and an AI agent during the performance of one common activity. (shrink)

Particularly in his work Representative Government, J. S. Mill tries to shape the government of social order according to the rules that served as a pattern for the constitution of the literary salons and clubs of the 17 th and 18th centuries. On these rules the Enlightened legal-rational model of society was built, whose demands as well as its differences from reality are enormous. However, this model, which remained in existence, although often broken, during the 19 th and 20 th (...) centuries, does not seem able to survive, even as a regulative ideal. The characteristics that now define the society of the masses in which we live make the fundamentals of Mill’s theory totally inadequate for an understanding of that society. (shrink)

This paper does resemble a philosophical-juridical perspective that reflects on the possibility to reconstruct the constitutional democracy through a Hegelian focus. Its aim is to tackle the current crisis of our liberal democracy, as well as to determine its causes. These causes are not only found in a deficient praxis of its purposes, but fundamentally in an insufficient understanding of the principles of that type of democracy. At the end, this democracy, if we mind to deter its ruin, has to (...) last on the idea of universal will and its determination through the individual rights and liberties. In this context, political liberties obtain a key role, especially the right of political participation and the freedom of expression, whose final purpose lays in the construction of a rational political will. (shrink)

Ante las dificultades que presenta el camino que hace ya algún tiempo se decidió emprender en este país, un camino lúgubre en el que proliferan como hongos diversas reivindicaciones del derecho de autodeterminación, esto es, de la soberanía, por parte de distintos pueblos o naciones, se hace evidente la necesidad de reflexionar sobre el mismo concepto del poder soberano. En este texto se aborda tal problema desde tres perspectivas, fáctica, normativa y racional. Al mismo tiempo que se ponen de manifiesto (...) las insuficiencias de las dos primeras, se defiende una comprensión racional del poder soberano, que quizá podría contribuir a la disolución de los malos augurios que se ciernen sobre nuestro futuro. (shrink)

El nacimiento de la hermenéutica está condicionado por la existencia de la noción de Libro revelado. la necesidad demantener vivo y actualizado el sentido del Libro constantemente genera nuevas interpretaciones, lo que se refleja en la categorías de midrás, hagadá, Tárgum, tipología, etc., como puede ser apreciado en el judaísmo, en San Pablo y en el gnosticismo.

Aparte de los ejemplos añadidos por Miguel Asín Palacios y Luce López-Baralt, en los que se aprecia la presencia del símbolo de castillo interior en la mística islámica, el símil de los siete castillos del alma de los siete castillos del alma se encuentra también en el filósofo persa filósofo persa Shihaboddin Yahya Sohravardi (siglo XII). Por tanto, se trata de un antecedente de Santa Teresa de Ávila en el uso de este símbolo.

Los análisis en la filosofía occidental de la imaginación siempre la han mostrado como una realidad ambigua, pues por un lado se veía necesaria para la construcción del concepto, pero por otro se encontraba supeditada a los sentidos externos y por tanto su esencia consistía en receptividad. Sin embargo, en la filosofía irania, ha sido posible constituir una ontología de la imaginación no como realidad meramente receptiva sino también como instancia espontánea y productiva, pudiendo así fundamentar el símbolo y su (...) ámbito de acción. (shrink)

Ibn Arabi y Swedenborg son dos pensadores ideales del movimiento que llamamos ''filosofía figurativa'', es decir. un pensamiento que se caracteriza por una sistematización de la realidad utilizando figuras, imágenes e ilustraciones, en lugar de utilizar conceptos. Eso significa implícitamente una experiencia del mundo y de Dios determinada por las observaciones personales y el pluralismo ontológico. Por lo tanto, Ibn Arabi y Swedenborg son vistos como representantes de una espiritualidad alejada del principio de incertidumbre y del absoluto único.

El presente estudio establece cómo los elementos iranios que estructuraban la realidad: el ganado, la tierra, el fuego, los metales, el agua, la vegetación y el hombre, trascendidos a realidades espirituales mediadoras entre la divinidad y la humanidad, son asumidos en la tradición bíblica desde el Antiguo Testamento hasta el libro del Apocalisis como personalidades angélicas. Como realidades que motivan la experiencia de lo sagrado perdura este fondo espiritual en pensadores próximos en el tiempo como Rilke, Flechner, D’Ors, Petersen, o (...) Corbin. (shrink)

En "El libro de los sueños" de Emmanuel Swedenborg podemos encontrar dos tipos de experiencia religiosa: una, que se denomina "yóguica" o "chamante", y otra, específicamente chnstiana, que debe considerarse también como mística. Swedenborg ofrece en su libro una serie de visiones e imágenes que dan pie a un análisis contrastivo de la mística.

La ciudad de Jerusalén se convierte en una determinación de los símbolos axiales y de construcción. A partir de Isaías 54, 14-17, el símbolo se transforma de tal manera que va desplegando nuevos significados. La literatura apocalíptica es un caso ejemplar. Se puede decir que el símbolo de la Jerusalén celestre o nueva Jerusalén encuentra en Emanuel Swedenborg una presencia que continúa todos sus sentidos.

Breve reflexión sobre el sincretismo y el ecumenismo.

El estudio de la retórica política empleada por Clinton durante sus dos mandatos en la Casa Blanca, ofrece un panorama plural y sugerente de las expectativas que genera entre sus ciudadanos el sistema político de Estados Unidos, así como de las funciones simbólicas e institucionales que debe asumir ..

In this pa per I will try to of fer a syn the sis be tween two con flict ing epistemological po si - tions on the re cent philo soph i cal scene: pos i tiv - ism, whose her i tage sur vives as the be lief that sci ence is the most gen u ine form of knowl edge, and the de fend ers of incommensur..

The transcience of existence, the fragility of life and human transcience do nothing but remind each of us of the imminence of death, now experienced as an unparalleled tragedy, accompanied, often, by the anguish of witnessing a slow and gradual ageing of the body. In the post-modern era characterized by pervasive technology, a new religion is emerging that aims to halt the ageing process and defeat death once and for all. But what is the price to be paid: according to (...) some, we will witness the dissolution of the human being’s soul; according to others, the world will be populated by humanoids with severe psychic problems. (shrink)

This text focuses on the grounding of the legal and political structure of the modern state and starts from the Hobbesian conception of power as absolute and unlimited power. For their part, Spinoza and Bentham argue, against Hobbes, for the need to set certain limits to power, although they each based it on radically different grounds. Spinoza's political ontology makes it easy to carry out to the end what was permitted by a factual conception of power, which opens up the (...) possibility of thinking about power in a different way, namely, normatively. The difference between the utilitarian approach and that of Spinoza is his special conception of natural law, which leads him to maintain that it can only be defended where men have rights in common, that is, where there is civil order, making the preservation of our being the justification and limit of the institutionalization of the civil order. Bentham, however, remains true to his empiricist conception and a prisoner of its shortcomings, so that he cannot conceive of the limit of power except as self-limitation. The reason is that he does not have a sufficiently consistent concept of natural rights. Bentham's conception of them as “nonsense upon stilts” makes it impossible. (shrink)

This article is a review and reflection of the new elements of rights and laws, applied to the principle of justice and sovereignty, but above all in the demonstration that law as a science once again allows us to conceive that as a science it evolves and must be modified according to the new conducts that the State and society require, such is the case of the constitutional recognition that this type of rights have. In the last decades, human beings (...) have evidenced that the way in which they interact with nature is causing serious consequences to the ecosystems that compose it. In the past, these consequences were not yet evident and, therefore, the environmental awareness that exists today did not exist. Therefore, it is necessary to analyze and reflect on certain conditions of this right in Ecuador. (shrink)