En el presente trabajo se aborda la discusión acerca de la influencia de Nietzsche en el pensamiento transhumanista. El artículo sostendrá la tesis que no hay semejanzas estructurales entre ambas líneas de pensamiento. El principal argumento que respalda esta idea radica en que Nietzsche, a diferencia del transhumanismo, que plantea una mejora de la condición humana por medios tecnológicos con fines hedonistas, propone una superación del hombre de carácter moral por medio del superhombre y del pensamiento del eterno retorno.

El artículo analiza el concepto de mal radical de Kant y sostiene que su explicación del mal utiliza un modelo reconstructivo que niega la atribución de los modelos de adicción o del mal hábito. Se critica la tesis de la “revolución en la disposición moral fundamental”, primero, porque Kant abandona el método fenomenológico-trascen- dental y, segundo, por el carácter semipelagiano de su argumentación.

RESUMEN El artículo analiza el concepto de mal radical de Kant y sostiene que su explicación del mal utiliza un modelo reconstructivo que niega la atribución de los modelos de adicción o del mal hábito. Se critica la tesis de la "revolución en la disposición moral fundamental", primero, porque Kant abandona el método fenomenológico-trascendental y, segundo, por el carácter semipelagiano de su argumentación. ABSTRACT The article analyzes Kant's concept of radical evil and argues that his explanation of evil uses a (...) reconstructive model that denies the attribution of the models of addiction or bad habits. It criticizes the thesis of "revolution in fundamental moral disposition" for two reasons; first, Kant abandons the phenomenological-transcendental method, and, second, due to his arguments' semi-Pelagian nature. (shrink)

La tesis central de este artículo sostiene que la doctrina del factum de la razón planteada en la Crítica de la razón práctica es insuficiente para dar cuenta de la normatividad de las leyes prácticas y que debe buscarse, por lo tanto, una evidencia directa de la «presión normativa» que las leyes morales ejercen sobre nosotros. Esta evidencia puede ser encontrada, de acuerdo a la tesis del autor, en la fenomenología de la conciencia que Kant desarrolla en la Doctrina de (...) la Virtud, segunda parte de la Metafísica de las Costumbres. The purpose of this article is to argue that the Kant´s factum of reason doctrine raised in his work the Critique of Practical Reason it is insufficient to explain the normative role of the practical law and, for this reason, it is necessary to search for a direct evidence of the «normative pressure» practices must be sought, therefore, that moral laws have on us. This evidence can be found, according to the thesis on this article, on the phenomenology of consciousness developed by Kant in the Doctrine of Virtue, Part II of the Metaphysics of Morals. (shrink)

En el presente trabajo, el autor analiza el tratamiento que Nietzsche hace de la cruz de Cristo en la Genealogía de la moral y en El anticristo. La tesis central del artículo sostiene que el violento rechazo del autor a la cruz, a la que considera un símbolo de la moral de los esclavos, encuentra su fundamento último en la doctrina del eterno retorno de lo mismo desarrollada en La gaya ciencia y en Así habló Zaratustra.

El siguiente artículo tiene por objetivo mostrar la mutua correspondencia entre experiencia e historicidad en la obra de Hans-Georg Gadamer. La experiencia es entendida como el movimiento fundamental de la existencia histórica, la que articula las diversas esferas de la acción humana. La experiencia hermenéutica pone de manifiesto que el comprender no puede fundarse en un procedimiento metódico, sino en la forma del existir situado en el mundo. El acto hermenéutico es entendido como un continuo proceso de apropiación, que se (...) realiza mediante el lenguaje, y donde se van actualizando nuevos significados que develan el carácter aconteciente y móvil de la interpretación. Por ello, la historicidad de la comprensión será el principio hermenéutico fundamental que excluye la posibilidad de una conciencia histórica absoluta, a favor de una “conciencia de la repercusión histórica” (wirkungsgeschtliches Bewußtseins). The following article aims at showing the mutual correspondence between experience and historicity in the work of Hans-Georg Gadamer. Experience is understood as the fundamental movement of the historical existence, whichvarious spheres ofhuman action. The hermeneutic experience shows thatnot lie in methodical procedure, but in the way of existence in the world. The hermeneuticis understood as a continuing process that is carried out through language and where new meanings are updated, that reveal mobile characteristics of the interpretation. Therefore, the understanding the hermeneutical principle which excludes possibility ofabsolute consciousness, in favor of a historically-effected consciousness (wirkungsgeschtliches Bewußtseins). (shrink)

Resumen En el presente trabajo se analiza la breve alusión que Hegel realiza a la cruz de Cristo en el parágrafo 564 de la Enciclopedia a partir de las Lecciones de filosofía de la religión en sus cuatro diferentes versiones. La tesis central del texto sostiene que si bien el tratamiento de la muerte de Dios en cruz corresponde en el sistema de Hegel al momento de la finitud del Espíritu absoluto, hay en él una reflexión existencial que no puede (...) ser pasada por alto y que en ella hay elementos que remiten inequívocamente a la teología de la cruz de Lutero.In this work the brief mention that Hegel makes to the cross of Christ at paragraph 564 of the Encyclopedia is analyzed from the Lectures on Philosophy of Religion in its four different versions. The central thesis of the work is that, although the treatment of the death of God at the cross corresponds in the Hegelian system to the moment of finitude of the absolute Spirit, there is also in it an existential reflection that should be overlooked and elements that refer unequivocally to Luther's theology of the cross. (shrink)

Resumen En el presente trabajo se analiza la breve alusión que Hegel realiza a la cruz de Cristo en el parágrafo 564 de la Enciclopedia a partir de las Lecciones de filosofía de la religión en sus cuatro diferentes versiones. La tesis central del texto sostiene que si bien el tratamiento de la muerte de Dios en cruz corresponde en el sistema de Hegel al momento de la finitud del Espíritu absoluto, hay en él una reflexión existencial que no puede (...) ser pasada por alto y que en ella hay elementos que remiten inequívocamente a la teología de la cruz de Lutero.In this work the brief mention that Hegel makes to the cross of Christ at paragraph 564 of the Encyclopedia is analyzed from the Lectures on Philosophy of Religion in its four different versions. The central thesis of the work is that, although the treatment of the death of God at the cross corresponds in the Hegelian system to the moment of finitude of the absolute Spirit, there is also in it an existential reflection that should be overlooked and elements that refer unequivocally to Luther's theology of the cross. (shrink)

Here we study two connexive logics based on one of the conditionals introduced by Church in [4] and on some negations defined through falsity constants in the sense of Ackermann in [1].

El libro de María González Navarro se presenta a sí mismo como una “nueva hermenéutica” (23). La novedad involucra dos aspectos: uno que llamaremos metateórico y otro hermenéutico en propiedad. Hablando metateóricamente, el libro presenta una hermenéutica gadameriana vigorizada y robustecida por las teorías pragma-dialécticas de la argumentación. Desde el punto de vista hermenéutico propiamente dicho, la novedad reposa en que se considera que la interpretación correcta está indesligablemente vinculada a la argumentación abductiva.

El Espacio Europeo de Educación Superior (EEES) establece que el aprendizaje debe estar centrado en el estudiante. Partiendo de este enunciado, el artículo explica cómo la gamificación puede ser una técnica pedagógica que propicie el ansiado cambio en la docencia universitaria hacia donde marca el EEES. Este trabajo presenta el diseño de una metodología de gamificación sencilla y fácil de implementar en un Grado de Ingeniería utilizando Kahoot! como herramienta y su evolución a lo largo de tres cursos académicos. Los (...) resultados indican que los alumnos ven más atractiva la asignatura, aumenta el seguimiento y mejoran sus resultados académicos. (shrink)

Se busca rastrear la imagen que Platón tiene de Heráclito y articularla con la estructura argumentativa del Cratilo, para comprender las necesidades textuales a las que responde la doctrina del flujo perpetuo, es decir, la discusión sobre la corrección (ὀρθότης) del nombre. Gracias a la inclusión del testimonio heraclíteo, resulta posible rastrear la presunta consolidación de la tesis sobre los nombres primarios y los secundarios como el eje de la separación entre dos planos de realidad (uno estable y uno móvil) (...) y de la teoría de las Ideas -es decir, como la base de la epistemología platónica presente en los diálogos de madurez-. The article seeks to trace the image Plato has of Heraclitus and connect it with the argumentative structure of the Cratylus in order to understand the textual needs that give rise to the doctrine of perpetual flux, that is, the discussion regarding the correctness (ὀρθότης) of names. The inclusion of Heraclitus's testimony makes it possible to trace the alleged consolidation of the thesis regarding primary and secondary names as the axis of separation between two levels of reality (one stable, the other, changing) and the theory of Ideas -that is, as the basis of Plato's epistemology as set forth in the late dialogues-. (shrink)

La palabra “Grimorio” deviene del provenzal “Grammaire noir” traducible como “Gramática negra” o “Gramática de la oscuridad”. Estos son los libros de magia utilizados por brujas y hechiceros desde que el Diablo formó parte de la imaginería popular. Parecería contradictorio que un texto sagrado —siguiendo las ideas de Roger Caillois y James Frazer—, correspondería con la “escrituralidad”: la estructura de su mensaje debería ser puntual y científica; pero hay ejemplos donde no se respeta esto. Dentro de la literatura fantástica hispanoamericana (...) encontramos manuscritos y libros sagrados con una gran carga de oralidad: el argentino Enrique Anderson Imbert con su cuento “El Grimorio” donde, más que una gramática, parece una historia dedicada a alguien. Para este estudio se utilizará la novela corta de Emiliano González: El discípulo; una novela de horror sobrenatural ; donde aparece una versión extraña de un grimorio. La estrategia de análisis parte de los estudios sobre la evolución y uso cotidiano de la lengua de Ignace Gelb, Peter Koch y Wulf Oesterreicher, para determinar si es una cuestión cultural o si es tan solo una curiosidad literaria el deconstruir así un texto sagrado al hacer que tenga elementos orales. ¿Se está reconfigurando o resemantizando el manuscrito como texto sagrado en la literatura mexicana del siglo xx? ¿Se puede llamar a estos escritos “grimorios” aunque no se traten de empastados con las mismas características del grimoire medieval? Estas respuestas esperan dilucidarse a partir de la literatura y de su estudio. (shrink)

Patina is the word used for the green or brown film formed on the surface of old bronze, an excess of which can mask the true characteristics of the original masterpiece. Filippo Baldinucci used the word patina in a modern sense for first time in his book “Tuscan Vocabulary of the Art of Design”. Metaphors have been part of philosophical speech since the time of Plato. This figure of speech is used to attempt to provide a sensitive presence of an (...) idea to improve understanding and to make a more vivid perception of that concept. On analysing the creative process of contemporary re-search on health topics and its further dissemination, we defend the epistemological thesis that there is always some degree of patina on an original article and this may obscure the underlying scientific work. Conclusion: We consider that patina in scientific papers is very different from the concept of epidemiological bias. We think that any researcher who reads an original article acts as a restorer of knowledge. If a reader is aware of the existence of scientific patina, that reader will know how to look through it and see the masterpiece hidden underneath. (shrink)

Este artículo reconstruye la reflexión de Nietzsche acerca de la condición humana desarrollada a lo largo de su obra central, Así habló Zaratustra. El punto de partida del análisis es el discurso en el mercado situado en el prólogo de la obra, en el que Zaratustra proclama por primera vez el advenimiento del superhombre. La reconstrucción de su posición antropológica supone la consideración de algunos pasajes especialmente relevantes en los que el autor se refiera a la muerte de Dios, al (...) último hombre y el superhombre, la voluntad de poder y el eterno retorno; a manera de conclusión, argumento que, sin perjuicio de la presencia de conceptos como “perspectivismo” o “muerte del sujeto”, la obra no tiene un fin deconstructivo, sino que consiste en una reflexión acerca de la plenitud y la decadencia de la condición humana. (shrink)

When reasoning about dependence relations, philosophers often rely on gradualist assumptions, according to which abrupt changes in a phenomenon of interest can result only from abrupt changes in the low-level phenomena on which it depends. These assumptions, while strictly correct if the dependence relation in question can be expressed by continuous dynamical equations, should be handled with care: very often the descriptively relevant property of a dynamical system connecting high- and low-level phenomena is not its instantaneous behaviour but its stable (...) fixed points (those in the vicinity of which it spends most of the time, after comparatively short transitory periods), and stable fixed points can change abruptly as a result of infinitesimal changes of the low-level phenomenon. We illustrate this potential gradualist trap by showing that Chalmers’ fading qualia argument falls into it. (shrink)

The book proposes an alternative model of technological development, that of engaging technologies. This model studies the way in which technological development can be perfect towards technological solutions compatible with sustainable development, with the ideals of solidarity or with cooperative and or only competitive participation. In short, the book is an analytical, descriptive and normative journey around the concept of "endearing technologies" coined by Miguel Ángel Quintanilla, which highlights the democratic values for the control of technology as opposed (...) to the purely intrinsic values of technical efficiency and performance, as opposed to the automatic and uncontrolled tendency of technology. (shrink)

Representations are not only used in our folk-psychological explanations of behaviour, but are also fruitfully postulated, for example, in cognitive science. The mainstream view in cognitive science maintains that our mind is a representational system. This popular view requires an understanding of the nature of the entities they are postulating. Teleosemantic theories face this challenge, unpacking the normativity in the relation of representation by appealing to the teleological function of the representing state. It has been argued that, if intentionality is (...) to be explained in teleological terms, then the function of a state cannot depend on its phylogenetical history, given the metaphysical possibility of a duplicate of an intentional being that lacks an evolutionary history. In this paper, I present a method to produce, according to our current knowledge in genetic engineering, human-like individuals who are not the product of natural selection in the required sense. This variation will be used to shed light on the main replies that have been offered in the literature to the Swampman thought experiment. I argue that these replies are not satisfactory: representations should better not depend on natural selection. I conclude that a non-etiological notion of function is to be preferred for characterizing the relation of representation. (shrink)

Political thought, from Aristotle to Lefebvre, has placed importance on the control of space as an activity of political power. Extraordinary measures taken by global policy-makers since the early 2020s as part of efforts to to combat the pandemic have included mass lock-downs, closed borders, social distancing and other forms of spatial control. Importantly, spaces dedicated to religious worship (churches, etc.) were subjected to extraordinary regulation. In the exercise of this new control of space, social control has played an important (...) role (obligation to declare one’s health condition, incitement to denounce offenders...) fostered by the authorities through various means of new social education, generating new social habits in terms of the management of space. Religious freedom and the autonomy of the Church thus faced new challenges as a result of the extraordinary control of religious space by civil power and the pressure of social control. The new forms of control incorporated into our habits deserve to be critically reviewed in our search for true spaces of freedom that are not sacrificed in the name of supposed science. (shrink)

The well-known distinction between access consciousness and phenomenal consciousness has moved away from the conceptual domain into the empirical one, and the debate now is focused on whether the neural mechanisms of cognitive access are constitutive of the neural correlate of phenomenal consciousness. In this paper, I want to analyze the consequences that a negative reply to this question has for the cognitive phenomenology thesis – roughly the claim that there is a “proprietary” phenomenology of thoughts. If the mechanisms responsible (...) for cognitive access can be disentangled from the mechanisms that give rise to phenomenology in the case of perception and emotion, then the same disentanglement is to be expected in the case of thoughts. This, in turn, presents, as I argue, a challenge to the cognitive phenomenology thesis: either there are thoughts with cognitive phenomenology we lack cognitive access to or there are good reasons to doubt that there is such a thing as cognitive phenomenology. I discuss a... (shrink)

The traditional approach in cognitive sciences holds that cognition is a matter of manipulating abstract symbols followingcertain rules. According to this view, the body is merely an input/output device, which allows the computationalsystem—the brain—to acquire new input data by means of the senses and to act in the environment following its com-mands. In opposition to this classical view, defenders of embodied cognition (EC) stress the relevance of the body inwhich the cognitive agent is embedded in their explanation of cognitive processes. (...) From a representationalist frameworkregarding our conscious experience, in this article, I will offer a novel argument in favor of EC and show that cognitionconstitutively—and no merely causally—depends upon body activity beyond that in the brain. In particular, I will arguethat in order to solve the problem derived from the empirical evidence in favor of the possibility of shifted spectrum,representationalist should endorse the view that experiences concern its subject: the content of experience isde se.Ishow that this claim perfectly matches the phenomenological observation and helps explaining the subjective characterof the experience. Furthermore, I argue that entertaining this kind of representation constitutively depends on bodilyactivity. Consequently, insofar as cognition depends on consciousness, it is embodied. (shrink)

This article states that research in skill acquisitionand executionhas underestimated the relevance of some features of attention. We present and theoretically discuss two essential features of attention that have been systematically overlooked in the research of skill acquisitionandexecution. First, attention alters the appearance of the perceived stimuli in an essential way; and second, attention plays a fundamental role in action, being crucial for solving the so called ’many-many problem’, that is to say, the problem of generating a coherent behavior byselecting (...) between many inputs and many potential outputs. We discuss the importance of these features for skill acquisition in sport. We also suggest empirical ways to assess the precise impact of taking them into consideration and at the same time we propose important implications for training derived from the ideas discussed in the paper. (shrink)

Many philosophers and scientists have argued that the difference between phenomenally conscious states and other kind of states lies in the implicit self-awareness that conscious states have. Higher-Order Representationalist theories, attempt to explain such a self-awareness by means of a higher-order representation. Consciousness relies on our capacity to represent our own mental states, consciousness depends on our Theory of Mind. Such an ability can, at least conceptually, be decomposed into another two: mindreading and metacognition. In this paper I will argue (...) that consciousness cannot depend on mindreading. The tenability of HOR theories depends, therefore, on the relation between mindreading and metacognition. I analyze several views on such a relation and argue that none of them seem to be a plausible option for HOR theories. (shrink)

The non-transitivity of the relation looks the same as has been used to argue that the relation has the same phenomenal character as is non-transitive—a result that jeopardizes certain theories of consciousness. In this paper, I argue against this conclusion while granting the premise by dissociating lookings and phenomenology; an idea that some might find counter-intuitive. However, such an intuition is left unsupported once phenomenology and cognitive access are distinguished from each other; a distinction that is conceptually and empirically grounded.

In this article we aim to support the thesis that Nietzsche, from his first work The Birth of Tragedy, to his last texts, such as Twilight of the Idols, in What I owe to the ancients, proposes a radical transvaluation of the meaning of suffering human. He adopts a completely different perspective from Western metaphysical and religious conceptions, which considered suffering as an objection to life, arising from faults, failures, “sins”, which must be expiated through countless constraints, until inexorable death. (...) The nietzschean transvaluation, with its unique tragic perspective, inaugurated in The Birth of Tragedy and sustained throughout his entire work, far from considering suffering as an objection or imperfection of existence, values it and even exalts it as another modality of becoming. vital, consubstantial and inherent in every affirmation, every pleasure, every possibility of joy. (shrink)

In having an experience one is aware of having it. Having an experience requires some form of access to one's own state, which distinguishes phenomenally conscious mental states from other kinds of mental states. Until very recently, Higher-Order (HO) theories were the only game in town aiming at offering a full-fledged account of this form of awareness within the analytical tradition. Independently of any objections that HO theories face, First/Same-Order (F/SO) theorists need to offer an account of such access to (...) become a plausible alternative. My aim in this paper is twofold. In the first place, I wish to widen the logical space of the discussion among theories of consciousness by offering a distinction, orthogonal to that between F/SO and HO theories, between what I will call 'Self-Involving' (SI) and 'Mental-State-Involving' (MSI) theories and argue in favor of the former one. In the second place, I will present the basics of a characterization of such a Self-Involving theory in Same-Order terms. (shrink)

Alleged self-evidence aside, conceivability arguments are one of the main reasons in favor of the claim that there is a Hard Problem. These arguments depend on the appealing Kripkean intuition that there is no difference between appearances and reality in the case of consciousness. I will argue that this intuition rests on overlooking a distinction between cognitive access and consciousness, which has received recently important empirical support. I will show that there are good reasons to believe that the intuition is (...) misguided—at least on the reading that the conceivability arguments require—and hence that the arguments are unsupported. This, in turn, alleviates the Hard Problem but leaves us with what I think is a not easy problem. (shrink)

The objective of this article is to analyze the consequences that affect the First Metaphysical Principles when the Ontological Argument is established. Saint Anselm and Descartes do not share the same consideration about the first principles. My intention is to show the differences between their points of view and at the same time contrast these ideas with Polo's theory.

Resumo: Abordamos a interpretação nietzschiana sobre “liberdade” e “necessidade” e como o filósofo contesta noções da tradição, vinculadas a essa problemática: “causa e efeito”, “sujeito”, “vontade”, etc. Ele assinala como esses conceitos seriam construtos antropomórficos que não conseguem desvendar as ações geridas apenas pela dinâmica da vontade de potência. Mostramos que Nietzsche, mesmo com sua crítica aos conceitos da tradição, continua empregando noções como “fatalidade”, “necessidade”, que parecem reeditar uma conceituação antropomórfica. Indicamos como ele ultrapassa objeções passíveis de serem feitas (...) a um pensamento oscilante, que parece negar e afirmar a liberdade. Concordamos com intérpretes que destacam como seu estilo suscita deliberadamente paradoxos e aporias, já que seu objetivo, antes que estabelecer uma doutrina ou uma teoria consolidada, visa instigar novas reflexões e experiências de pensamento sobre o agir do homem.: We address nietzschiana interpretation on the issue of freedom and necessity. We show how the German philosopher disputes notions of philosophical tradition, linked to this problem, as “cause and effect”, “subject”, “i”, “will” etc. He points how these concepts would be just anthropomorphic constructs that cannot unravel the nature of the actions; managed only by the power control game of the will of power. We show that Nietzsche, even with this radical criticism of the concepts of tradition, continues to employ notions such as “fatality”, “necessity” that seem to resend to the anthropomorphic conceptualization questioned. We indicate how the author of Zaratustra manages to overcome the objections that may be made to an oscillating thought, which sometimes seems to deny and affirm freedom at different times of his work. We agree with interpreters who point out that Nietzsche’s style deliberately chooses to raise paradoxes and apparent apores, since his goal, before establishing a doctrine or a consolidated theory about freedom and necessity, is an attempt to instigate new reflections, new thought experiences, new paths of meditation on the action of man. (shrink)