The 2016 Royal Society of Chemistry’s report Future of the Chemical Sciences presents four different scenarios for the future of chemistry: chemistry saves the world; push-button chemistry; a world without chemists; and free market chemistry. In this paper we ethically assess them. If chemistry is to solve many of the greatest challenges facing the contemporary world, prioritization of research topics will need to be done explicitly on the basis of moral values, ​​such as solidarity and equity, but also environmental justice, (...) which will have to be central in determining a research agenda for chemistry. The decentralization of chemistry will also present ethical challenges to the research standards established by the scientific community. Ethical education in chemistry may help counteract these risks. We also argue that if chemistry and its subdisciplines are to fulfil their goal of generating knowledge and helping us solve the great challenges of the contemporary world, then it is ethically imperative that scientists from different disciplines be more open to interdisciplinary work. Finally, if the future of chemistry is in free market forms, then it is necessary that we pay more attention to the possible risks that this model has. We call attention to two: first, it is likely that problems that affect the lowest income countries or the most disadvantaged sectors of society, who do not have the means to pay for some of the goods and services, will not be addressed; second, the free market tends to foster unsustainable forms of development. (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.

The paper focuses on Reinhardt Grossmann's analysis of the Argument from Physics, as well as the analysis by the Spanish philosopher Antonio Millán-Puelles, in an attempt to assess the validity of the Argument on the basis of their respective critical views. Both authors agree in perceptual realism and in the need to distinguish between the scope and object of Physics and the ordinary objects of natural perception. Their criticisms mainly concern the innappropiate use of the principle of reduction in the (...) Argument and the distinction between secondary and primary qualities, which is, according to Grossmann, one of the sources of idealism and phenomenalism. (shrink)

The guiding metaphor of Tuttle's study is borrowed from one of Ortega's uncompleted works and is intended as a contribution to his unfinished philosophical project. It is, then, devoted to an analysis of what it means to think human life as historical existence and to develop a thought-form adequate to this new Being. The thought of Wilhelm Dilthey, Martin Heidegger and Jose Ortega y Gasset is the context within which Tuttle carries out his philosophical delineation and critical analysis of historicality. (...) This structure gives us an illuminating view of historicality as well as fresh insight into the unique project of each philosopher. The book is divided into three parts: "Wilhelm Dilthey and the Historicality of Human Life," "Martin Heidegger's Reformulation of Human Life and Historicality", and "Ortega y Gasset's Reaffirmation of Human Life and Historicality." Tuttle admirably presents the complex thought of these figures in a clear way, fusing good intellectual history with rigorous philosophical analysis. (shrink)

The reflexión about faith and opinión is one of the most interesting points jn the thought of Prof. A. Millán-Puelles. The originality of his views on the subject appears when the author puts them in relation with Kant's Philosophy of Religión. Millán's critic points on Kant provides the developpement of a new scheme for the distinction of the different meanings of the words «faith» and «believe»; such scheme is proposed by the Author.

An introduction is presented in which the authors discuss various articles within the issue on topics including Baroque history in Europe and Latin America, aesthetic tradition of Latin America, and Spanish philosopher José Ortega y Gasset's aesthetic work.

A partir de los textos de Millán-Puelles (1921-2005), se expone su enseñanza sobre la muerte, que gira alrededor de la índole general de la vida, la estructura hilemórfica del ser humano y la inmortalidad del alma intelectiva. Al final se presenta la posición de Millán-Puelles en cuestiones éticas referidas a la muerte: suicidio, pena de muerte, etc.

In contrast with the realist philosophical tradition which situates being at the apex of the transcendentals, the line of thought that originates from Descartes replaces it with truth understood as certainty. The conflict between realism and idealism is one of the most fecund philosophical disputes in the last two centuries; and Millán-Puelles, one of the foremost Spanish philosophers is a principal protagonist.

This article tries to show that the ens rationis is nothing else but one of the most relevant cases of the pure object. To reach this conclusión, the different position regarding the pure object as those of Meinong, Hartmann Millán-Puelles and the Schoolmen are examined.

The openness of the human spirit to the totality of the real plays a central role in A. Millán-Puelles’s thought. This thesis is based on the existente of an ontological truth, i.e., in the affirmation of the intelligibility of the real, which does not depend on its being an object of representation on the part of the spirit. Such an fairmation makes it posible to discover the tautological carácter of the thesis of the imánense of conciousness, as well as the (...) inconsistency of every king of skepticism and relativism. (shrink)

The openness of the human spirit to the totality of the real plays a central role in A. Millán-Puelles’s thought. This thesis is based on the existente of an ontological truth, i.e., in the affirmation of the intelligibility of the real, which does not depend on its being an object of representation on the part of the spirit. Such an fairmation makes it posible to discover the tautological carácter of the thesis of the imánense of conciousness, as well as the (...) inconsistency of every king of skepticism and relativism. (shrink)

A partir de la convicción de que la filosofía ha de atenerse a los datos de la realidad, de la imagen del filósofo como sometido a la fuerza de la verdad que se le impone, según la enseñanza de Aristóteles en su Metafísica, de que le está prohibido facilitarse la tarea descartando aquellas aristas de la experiencia reacias a encajar en sistemas previamente establecidos, Millán-Puelles desplegó su titánica labor filosófica. Esta posición totalizadora permitió que, a partir de la filosofía de (...) la Escuela, vitalmente asimilada, y en contacto con las principales corrientes del pensamiento moderno, especialmente Kant y la fenomenología, su pensamiento esclareciera importantes asuntos pertenecientes a distintas disciplinas filosóficas: la metafísica, la antropología, la ética, la filosofía política, la pedagogía, y también a campos afines como la economía, la historia y el arte.(Resumen de la editorial). (shrink)

El presente artículo analiza, en su primera parte, aspectos recurrentes de la personalidad del comisario Maigret, famoso personaje de ficción del novelista belga Simenon. A continuación se procura advertir dos aparentes aporías cognoscitivas que plantean esas recurrencias: – Por un lado, la resuelta negación de método por parte del comisario compaginada con un comportamiento indagatorio idiosincrásico; – Por otro lado, unos resultados policiacos sorprendentes a la par que se supone, durante el desarrollo de las investigaciones, una permanente suspensión del pensamiento. (...) Para resolver estas contradicciones aparentemente irresolubles, se recurrirá, en el último apartado a dos categorías cognoscitivas elaboradas por la filosofía: el ya clásico conocimiento por connaturalidad; y la conciencia concomitante o inobjetiva, prestando especial atención, en lo referente a esta modalidad de conciencia, a la obra del filósofo español Antonio Millán- Puelles. (shrink)

«El humano puede ser feliz.» Con esa afirmación arranca la travesía a la que nos invitan estas páginas, una travesía que recorre los temas que desde el principio de los tiempos han inquietado al ser humano, que se detiene en los pilares de la filosofía occidental con una mirada atrevida, y cuyo destino final no es otro que una reflexión abierta sobre la felicidad, el dolor o la muerte y la posibilidad de mejorar nuestra existencia a través del conocimiento. Partiendo (...) de la idea de que la felicidad es ausencia de dolor y que sólo en una sociedad democrática es plausible el bienestar, Rogeli Armengol establece un apasionante diálogo con la tradición y el presente, con la historia y la ética, con las filosofías de Sócrates, Kant o Freud y con la literatura de Homero, Sófocles o Shakespeare. Un diálogo que a veces se convierte en discusión y que, si bien recoge la sabiduría de los grandes pensadores, no duda en cuestionarlos cuando es necesario. ¿Por qué Aristóteles defendió la esclavitud? ¿No ha erigido la filosofía occidental una ética errónea cuando no ha tenido en cuenta el dolor? A la vez que examina estas incógnitas, Armengol nos revela algunas de las claves para llevar una buena vida: «La persona feliz no es aquella que consigue y satisface sus aspiraciones, sino quien es capaz de soportar la frustración y corregir el camino emprendido». La conclusión a la que llegamos es que conocerse y respetarse a uno mismo posibilita el conocimiento y el respeto de los demás. Sólo si somos capaces de salir del laberinto de nuestros errores entenderemos que la felicidad se cifra en el presente de lo ya conseguido y en los logros cotidianos más que en el futuro de las aspiraciones. (shrink)

El lector interesado podra encontrar en este libro diversas, y tal vez novedosas, consideraciones psicoanaliticas y antropologicas, pertinentes incursiones en el campo de la etologia, y constantes referencias a la obra de Freud y de algunos de sus seguidores. Como novedad absoluta, hay que destacar la posibilidad de criticar la teoria freudiana sobre el origen del superyo y de la represion gracias a unos principios epistemologicos derivados del estudio de la confrontacion dialectica entre Socrates y la sofistica.

Este trabajo aborda dos facetas complementarias del poeta francés Stéphane Mallarmé. En primer lugar, se estudia la poética, con su objetivo frustrado de alcanzar la Forma Pura y la presencia de la Nada y el Silencio, así como la función de los objetos en el proceso de escritura. La segunda parte trata sobre la revista La Dernière Mode, fundada y dirigida por Mallarmé entre 1874 y 1875, y después se centra en la crítica de arte escrita por Mallarmé, sobre todo (...) en su aproximación a Édouard Manet y los pintores impresionistas. (shrink)

This book explores the epistemic side of racial and sexual oppression. It elucidates how social insensitivities and imposed silences prevent members of different groups from listening to each other.

v. 1. Edad Media. 4. ed. -- v. 2. La época del Renacimiento. 2. ed. -- v. 3. El siglo del Barroco. 3. ed.

en este ensayo presento seis consideraciones acerca del lugar de la moral en la crisis económica actual, a saber: 1) Esta crisis, ¿se puede reducir a criterios exclusivamente económicos?; 2) La paradoja de que, a pesar de que los recursos naturales son limitados, cada año se tiene que crecer: ¿pero hacia dónde?; 3) ¿Retorno a Marx o introducir unas gotas de moral al viejo capitalismo?; 4) Si el Estado existe porque el hombre es un lobo para el hombre, el “libre” (...) mercado, compuesto de esos lobos, ¿no será un lobo para el hombre, a menos que un Estado lo regule adecuadamente?; 5) La ética, al igual que la economía, o es consecuencialista, o no es; 6) ¿Cabe entender, por tanto, la economía al margen de la moral? (shrink)

This paper defends a contextualist approach to epistemic injustice according to which instances of such injustice should be looked at as temporally extended phenomena (having developmental and historical trajectories) and socially extended phenomena (being rooted in patterns of social relations). Within this contextualist framework, credibility excesses appear as a form of undeserved epistemic privilege that is crucially relevant for matters of testimonial justice. While drawing on Miranda Fricker's proportional view of epistemic justice, I take issue with its lack of attention (...) to the role that credibility excesses play in testimonial injustices. I depart from Fricker's view of the relation between credibility excesses and credibility deficits, and I offer an alternative account of the contributions that undeserved epistemic privileges make to epistemic injustices. Then, through the detailed analysis of To kill a mockingbird, I elucidate the crucial role played by the social imaginary in creating and sustaining epistemic injustices, developing an analysis of the kind of social blindness produced by an oppressive social imaginary that establishes unjust patterns of credibility excesses and deficits. (shrink)

Kitāb Shifāʾ al-asqām al-ʿāriḍa fī l-ẓāhir wa-l-bāṭin min al-ajsām li-l shaykh sayyid Aḥmad b. ʿUmar al-Raqqādī al-Kuntī. Edited by Floréal Sanagustin. VECMAS. 3 vols. Lyons: ENS Éditions, 2011. Pp. v + 167 ; v + 147 ; iv + 133.

One debate in the experimental exploration of everyday judgments about free will is whether most people are compatibilists or incompatibilists. Some recent research suggests that many people who have incompatibilist intuitions are making a mistake; as such, they do not have genuine incompatibilist intuitions. Another worry is whether most people appropriately understand determinism or confuse it with similar, but different, notions such as fatalism. In five studies we demonstrate people distinguish determinism from fatalism. While people overall make this distinction, a (...) large percentage of people still judge that a person who is fated to perform an action is both free and morally responsible for that action. Those who thought that one freely performs and is morally responsible for a fated action had much stronger compatibilist judgments. These data suggest that a substantial percentage of people have “free will no matter what” intuitions. As a result, even though many people may appear to be compatibilist.. (shrink)

After the publication of Begriffsschrift, a conflict erupted between Frege and Schröder regarding their respective logical systems which emerged around the Leibnizian notions of lingua characterica and calculus ratiocinator. Both of them claimed their own logic to be a better realisation of Leibniz’s ideal language and considered the rival system a mere calculus ratiocinator. Inspired by this polemic, van Heijenoort (1967b) distinguished two conceptions of logic—logic as language and logic as calculus—and presented them as opposing views, but did not explain (...) Frege’s and Schröder’s conceptions of the fulfilment of Leibniz’s scientific ideal. -/- In this paper I explain the reasons for Frege’s and Schröder’s mutual accusations of having created a mere calculus ratiocinator. On the one hand, Schröder’s construction of the algebra of relatives fits with a project for the reduction of any mathematical concept to the notion of relative. From this stance I argue that he deemed the formal system of Begriffsschrift incapable of such a reduction. On the other hand, first I argue that Frege took Boolean logic to be an abstract logical theory inadequate for the rendering of specific content; then I claim that the language of Begriffsschrift did not constitute a complete lingua characterica by itself, more being seen by Frege as a tool that could be applied to scientific disciplines. Accordingly, I argue that Frege’s project of constructing a lingua characterica was not tied to his later logicist programme. (shrink)