t. 1. La vida fenomenológica.--t. 2. El ser y la metafísica.

In this paper I will argue that when Aristotle uses the word ‘ἀρχή’ he is often referring to what we call a condition, whether necessary, sufficient or necessary and sufficient. To this end I will discuss how conditions for being, change, and knowledge, as identified by Aristotle, can be equated to ontological, physical and noetic principles, respectively.

Un análisis ameno e inteligente sobre los testimonios de los grandes pensadores del progreso: E. Fromm, F. Nietzsche, K. Popper, E. Morin, C.G. Jung, M. Ferguson, A. Finkielkraut, Ortega y Gasset, entre otros.

En este artículo se abordan las principales reflexiones políticas y jurídicasrealizadas por Muratori durante los últimos años de su vida. En primerlugar, estudiaré su doctrina sobre los fundamentos del poder político ycomentaré algunos de sus consejos sobre cómo deben actuar los gobernantespara fomentar la pública felicidad. Después, partiendo de la idea de que elDerecho condiciona la consecución de esa finalidad, me centraré en el análisisde la obra Dei difetti della giurisprudenza, el tratado jurídico más relevanteelaborado por nuestro autor. Y, por (...) último, desarrollaré las dos principalespropuestas jurídicas contenidas en ese trabajo: la que aboga porlimitar la función desempeñada por la jurisprudencia y la destinada a promoverla imparcialidad de la actividad jurisdiccional y la aplicación correctade las leyes frente a la arbitrariedad judicial. (shrink)

In this paper, I argue that the certainty about the wrongness of killing must not be considered as a universal, but as a local one. Initially, I show that there exist communities in which the wrongness of killing innocents is not a moral certainty and that this kind of case cannot be justified by arguing that such people are psychopaths. Lastly, I argue that universal certainties do not admit of exceptions: thus, the fact that some exceptional cases affect the certainty (...) that killing innocents is wrong, leads me to conclude that it is a local certainty. (shrink)

Resumen: En las Disputationes Metaphysicae XIII, X-XIV Francisco Suárez expone su parecer sobre la incorruptibilidad de los cielos. Particularmente, la sección XI, 13-34 reviste capital importancia de acuerdo con un tópico contextual: la incipiente revolución copernicana y el quebrantamiento de las tesis fundamentales aristotélicas. Su confutación, ubicada principalmente en las D.M. XIII, XI, 13, constituye la piedra angular que le permitirá al Dr. Eximio continuar sosteniendo una posición metafísica-cosmológica de cuño aristotelizante.

Educar es alumbrar, es ayudar al crecimiento de lo más humano del ser humano; educar es confiar, la confianza no es permisiva, implica acoger a la persona en su integridad; educar es pedir, los papás lo saben bien, ellos, así como de otra manera los maestros, igualmente reciben otro don, que les ayuda a madurar como padres y maestros; educar es sembrar, lo esencial del crecimiento es cualitativo, mientras que el enriquecimiento en la dimensión del poseer se da tan solo (...) por acumulación; educar es alentar, el definitivo logro dependerá de los hábitos virtuosos con los que cada persona provea las alforjas para recorrer su itinerario biográfico. (shrink)

Literature on indoctrination has focused on imparting and revising beliefs, but it has hardly considered the way of teaching and acquiring certainties—in Wittgenstein’s sense. Therefore, the role played by rationality in the acquisition of our linguistic practices has been overestimated. Furthermore, analyses of the relationship between certainty and indoctrination contain major errors. In this paper, the clarification of the aforementioned issues leads me to suggest the avoidance of the term ‘indoctrination’ so as to avoid focusing on the suitability of the (...) case to the concept rather than on the analysis of the case itself. This should facilitate that the process of helping children to acquire a world-picture—by teaching them to ignore alternatives to certainties—is definitely accepted as normal and natural, for many beliefs are expected to end up becoming ungrounded certainties not only in the medium or long term, but also, and above all, in the short term. (shrink)

After describing Wittgenstein's notion of ‘certainty’, in this article I provide four arguments to demonstrate that no certainty can be acquired at will. Specifically, I argue that, in order to assimilate a certainty, it is irrelevant whether the individual concerned has found a ground that seemingly justifies that certainty; has a given mental state; is willing to accept the certainty on the proposal of a persuader; or tries to act according to the certainty involved. Lastly, I analyse how each of (...) these arguments is reflected in the way children acquire certainties. (shrink)

It is expected that children increasingly learn to identify errors throughout their schooling process and even before it. As a further step, however, some scholars have suggested how a culture of error should be implemented in the classroom for the student to be able not only to locate errors but also, and above all, to learn from them. Yet the various proposals aimed at generating a culture of error in the classroom keep regarding error as all those responses and reactions (...) that are not considered as true or correct in each specific case, thereby not realizing that many of these alleged errors are really anomalies with very different characteristics and consequences despite their seeming resemblance. In this paper, I rely on Ludwig Wittgenstein’s On Certainty to clarify the difference between errors and anomalies. Subsequently, I provide guidelines that may be adapted by each teacher to her students’ needs and development level in order to foster a culture of error that begins by distinguishing er... (shrink)

Wittgenstein scholars have tended to interpret the acquisition of certainties, and by extension, of a world-picture, as the achievement of a state in which these certainties are assimilated in a seemingly unconscious way as one masters language-games. However, it has not been stressed that the attainment of this state often involves facing a series of challenges or difficulties which must be overcome for the development of the world-picture and therefore the socialization process to be achieved. After showing, on the one (...) hand, how a world-picture is usually developed, and on the other hand, why a child who seemingly found itself trapped in a precocious skepticism might have serious problems in assimilating certainties, in this paper, I describe some of the challenges children often meet as they acquire a world-picture. Since the overcoming of these challenges is often needed for children to develop a world-picture, I aim at raising the awareness of the necessity of ‘learning to believe’, that is, of developing a series of skills that allow children to undertake the challenges described in this paper. (shrink)

The "transcendental freedom" is proper of the personal being, free and intelligent. This key concept of Heidegger ("transzendentalen Freiheit") is reelaborated by Millán-Puelles with Thomas Aquinas' contributions, mainly Aquinas' theory on the properties of transcendental being ("ens transcendentale"). This reelaboration is relevant for the discussion about the importance of educational paradigms. A human person is something "open" to the being and value and consequently, to educate is to communicate values through personal paradigms.

In this paper, we explore a selection of Castoriadis’ writings, paying special attention to the seminars devoted to Plato’s Statesman, and discuss his divorce from the Platonic and Platonic tradition. Castoriadis places Plato beyond a theoretical and academic interpretation: the Ancient Greece that Castoriadis claims, from his political ontology, is not a paradigm, but a “germ” of autonomy, by which understand the birth of democracy, philosophy and history in order to transform himself and society.

Though Wittgenstein's On Certainty has been influential in analytic epistemology, its interpretation has been enormously controversial. It is true that exegesis has been mainly concerned with the proper characterization of Wittgenstein's very notion of ?certainty?; however, some important questions remain unanswered regarding this notion. On the one hand, I am above all referring to the study of the possibilities we have of retaining a certainty when it has seemingly been placed into question and, on the other hand, of regaining a (...) certainty once it has been lost. In this paper, I attempt to provide a detailed answer to both questions. In so doing, some important features of the picture of ourselves which emerges from Wittgenstein's On Certainty are also revealed. (shrink)

Algunos autores han intentado considerar los delirios como certezas –entendidas en el sentido de Wittgenstein– debido a las similitudes que parecen existir entre sus respectivos estatus epistemológicos. Sin embargo, dicho intento ha sido criticado con agudeza, entre otras razones, porque el contenido de los delirios choca frontalmente con el contenido de las certezas, por lo que los delirios no pueden ser comprendidos debido a los cambios en las relaciones de significado. Pero es evidente que, aunque los delirios no se puedan (...) contemplar como certezas, muchos delirios afectan de un modo u otro al sistema de certezas del paciente. Partiendo de esta base, no es descabellado pensar que dicha influencia pudiera ser también recíproca: en otras palabras, parece sumamente recomendable analizar si algunos delirios se podrían contemplar como el resultado de variaciones en certezas. En este artículo llevo a cabo dicho análisis al intentar mostrar que el origen de algunos delirios pedestres y severos puede ser hallado en lo que llamaré “ceguera a posibilidades” e “incertidumbre”, términos que he desarrollado teniendo en cuenta la obra del filósofo Ludwig Wittgenstein. (shrink)

This paper presents the concept of ‘religious certainty’ I have developed by drawing inspiration from Wittgenstein’s notion of ‘certainty’. After describing the particular traits of religious certainty, this paper addresses two difficulties derived from this concept. On the one hand, it explains why religious certainty functions as such even though all its consequences are far from being absolutely clear; on the other hand, it clarifies why, unlike the rest of certainties, the loss of religious certainty does not result in the (...) collapse of the world-picture made up of all certainties. Subsequently, it analyzes to what extent the teacher can teach religious certainty by acting as a facilitator for its acquisition–if desired—particularly bearing in mind that religious certainty cannot be attained at will. These basic teaching guidelines have several advantages. First, they make it possible to know the nature of religious certainty even better. Second, and most importantly, the fact of having adopted the perspective of a teacher who tries inculcating a religious certainty contributes to detecting and preventing forms of indoctrination that, arguably, might go unnoticed even when attempting to properly present religious certainty—or rather, this way of being religious—in current schools to foster understanding thereof. (shrink)

In this paper, I describe the main lines of modern error theory, a systemic theory which regards errors not as the results of someone’s negligence, but as parts of a complex system. Bearing in mind that errors must be considered as such by an observer or attributor, I expose Wittgenstein’s conception of the attributor responsible for discerning if a strange event constitutes an error or an anomaly. Subsequently, I illustrate this conception of the attributor by describing some traits of the (...) role played by many attributors in business organizations, specifically in the production line of a car manufacturer’s plant, when carrying out the rootcause analysis of problems that arise in the plant. Finally, I reveal a paradox whereby if the attributor denies the possibility that anomalies may happen without being able to explain their source within the system that he or she takes as reference, then the very idea of system no longer makes sense. (shrink)

Wittgenstein’s conception of ‘persuasion’, understood as the persuader’s attempt to modify the persuadee’s certainties, has been recently misinterpreted by some scholars. For Persichetti has overlooked the fact that one cannot persuade unintentionally, while Marconi and Perissinotto have not only taken for granted that persuasion consists in the mere transfer of a world-picture or set of certainties to an individual even when she has not alternative or different certainties, but also that education is restricted to persuading or transmitting certainties. After clarifying (...) these misinterpretations, among others, I argue that persuasion is not used for teaching certainties at the outset, but for modifying them when they do not fit the ones expected by the persuader. If it is agreed that education partly consists in transmitting a world-picture, then persuasion constitutes a necessary resource for educators. Lastly, I provide a set of guidelines for teachers to draw attention to the basic aspects of persuasion that they should consider in the classroom. (shrink)

Philosophical Investigations, Volume 45, Issue 1, Page 91-97, January 2022.

In this paper I outline the most relevant traits of the term ‘trust’ understood as one of the synonyms for ‘certainty’ that Ludwig Wittgenstein used in his posthumous work On Certainty. To this end, I analyze the paragraphs of On Certainty in which reference is made to pupils who are expected to trust what is taught by their teacher: in addition, I note that such a process is largely based on the attitude of rejection and bewilderment that teachers promote towards (...) people who call into doubt those certainties that pupils are expected to assimilate. Subsequently, after emphasizing the importance that Wittgenstein attached to the ineffability of certainties, I explain how such certainty or trust can be staged. Lastly, I clarify why an appropriate contemplation of this staging can be of great help for pupils to achieve at least four goals of educational interest: thus, children can not only strengthen their capacity for wonder, but also experience what things are ineffable, glimpse the limits of rationality, and become more tolerant of people who are partakers of a different world-picture. (shrink)

En este trabajo se emprende una comparación de algunos elementos centrales de las filosofías de H. Bergson y J. Ortega y Gasset. Tras analizar sus coincidencias y divergencias estableceremos su común pertenencia a una línea de desarrollo de la metafísica europea que arranca de la crítica al kantismo.

Este ensayo pretende abordar de nuevo el conocido símil de la línea para extraer de él su significado político, situándolo en su contexto: un diálogo en que se pregunta por la justicia. Pero trata a la vez de interpretar la pregunta por la justicia como una cuestión que no es meramente moral o política, sino decididamente ontológica: la pregunta por aquello que hace posible toda delimitación y todo discernimiento. El lugar en que confluyen ambos asuntos no es otro que la (...) pólis, el lugar en que se mantiene viva la ausencia de principio, la ausencia de arkhé. (shrink)

Victor Klemperer (1881-1960) foi um professor alemão de línguas românicas que ficou famoso especialmente pelos escritos em que ele relatou como os nazis deformaram a língua alemã ao ponto de desenvolver o que ele chamou de “a língua do Terceiro Reich”. Neste artigo, pretendo explicar o que esta língua revela sobre certezas, compreendidas no sentido de Wittgenstein, o que, por sua vez, também pode contribuir para fornecer uma visão mais abrangente da medida em que a língua do Terceiro Reich foi (...) cuidadosamente projetada para influenciar decisivamente a atitude e a visão de mundo dos alemães. Especificamente, abordarei oito questões: a perversão da moralidade através de uma mensagem radicalmente bipolarizada; a criação de um contexto no qual todos os julgamentos devem ser abandonados; o uso de dois tipos de persuasão; o enviesamento para a generalização excessiva das certezas; a dificuldade de avaliar casos-limite de certeza; o erro propagandístico de gritar alegadas certezas; a exclusão emocional da dúvida - prestando especial atenção aos domínios do exército e da religião, bem como ao uso de slogans e superlativos; e a substituição de imagens do mundo nazis. (shrink)

Resumen Populismo es un término que ha devenido moda en el discurso político contemporáneo, después de que algunos lo creían desaparecido. El término es aún de uso impreciso y se utiliza en diversas realidades discursivas, las que a su vez remiten a diferentes mundos objetivos: ideologías políticas, movimientos y agrupaciones políticas, estilos discursivos y programas de acción política y modos de obrar, tanto en los regímenes autoritarios como democráticos. Una primera parte de este trabajo se destina a un intento de (...) despejar esta selva semántica y tratar de ubicar el uso de los conceptos en su nivel adecuado, buscando definir los componentes que permiten caracterizar a un discurso populista. En alguna de las aproximaciones del populismo éste ha sido caracterizado como ideología, lo que también se analiza. En un segundo momento se estudian las perspectivas del análisis del discurso político, poniendo énfasis en la práctica de la cortesía y la descortesía en las manifestaciones concretas del discurso sobre el populismo, donde aparece como una forma particular de lograr adhesión afectiva, recurriendo a la construcción de una imagen social del otro o del destinatario favorable o positiva, en oposición al diferente u opuesto. Se analizan discursos de diferentes políticos del hemisferio occidental, tomados de los medios de comunicación, donde se busca ubicar los elementos populistas y el contexto en el que tienen o tuvieron lugar, tratando de analizar los efectos de ese discurso. Se toma en cuenta que en los debates políticos de cualquier escenario alrededor del populismo son más las expresiones de agresividad verbal y descortesía que las derivadas de una actitud de cortesía. (shrink)

There is at present no publication specifically dedicated to analyzing the philosophical implications of augmented reality, especially regarding knowledge formation, which constitutes a fundamental trait of knowledge society. That is why this volume includes an analysis of the applications and implications of augmented reality. While applications cover diverse fields like psychopathology and education, implications concern issues as diverse as negative knowledge, group cognition, the internet of things, and ontological issues, among others. In this way, it is intended not only to (...) generate answers, but also, to draw attention to new problems that arise with the diffusion of augmented reality. In order to contemplate these problems from diverse perspectives, the auhors are from a variety of fields - philosophy, computer sciencess, education, psychology, and many more. Accordingly, the volume offers varied and interesting contributions which are of interest to professionals from multiple disciplines. (shrink)