This article reflects on the meaning and effects of three ongoing and simultaneous processes: the ‘globalization’ of feminism and gender discourses; the articulation of knowledge production in global structures and central locations; and the feminist dialogues between geopolitical divides such as ‘East/west’, ‘North/south’, ‘center/periphery’, and ‘indigenous/non-indigenous’. While the postwar East/west European divide is the specific focus, the article interweaves comparative elements from Latin America’s decolonial debate throughout in order to analyze the ways in which feminism as a disputed discourse can (...) be deployed to advance both neoliberalization as well as decolonization – and decolonization not only of feminism’s discourses, but of capitalist modernity’s discourses themselves. (shrink)

Tienen razón Francisco Lara y Olga Campos en afirmar en la introducción de su libro que “un mérito importante de este libro es que, de manera muy divulgativa, pretende dar respuestas filosóficas al debate sobre nuestra relación con los animales al aplicar ideas bási- cas a cuestiones prácticas como si debemos ser o no vegetarianos, si hay que experimentar con animales o hasta qué punto son justifica- bles las corridas de toros” (p. 15). Y efectivamente, de una manera muy clara, (...) el libro no sólo pretende, sino que en efecto da respuestas a cuestiones centrales sobre nuestra relación con los animales, en particular a la cuestión acerca de cuál es su estatus o su valor moral y, por ende, sobre si tenemos obligaciones morales hacia ellos. Su tesis es que los animales sí tienen un estatus moral independiente de los intereses humanos, que tienen derechos y que es nuestra obligación moral respetarlos. Parte de ese respeto consiste en no tratarlos como meros instrumentos o recursos al servicio de los inte- reses de los humanos. (shrink)

Con el apoyo de su querida familia Chicanx, una niña llamada Chabelita descubre que está bien que le gusten las niñas.

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)

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.

«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)

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)

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)

This paper examines some passages in the Treatise on Human Nature in which Thomas Aquinas, following Themistius, refers to Plato’s analogies between the sun and the soul in order to prove that the agent intellect is something that belongs to the soul. It also analyzes the analogy between the light and the soul that Aquinas mentions, which is taken from Aristotle. The main task at hand will be to revisit the question of how Aquinas interprets Plato and Aristotle in this (...) particular section of the Treatise on Human Nature. (shrink)

Notas al pie de Gaza es una novela gráfica del artista Joe Sacco en la que se retoma el conflicto palestino-israelí ya tratado en Palestina: En la Franja de Gaza. En esta obra se abocará a la investigación de dos matanzas cometidas el año 1956 en territorio palestino.. En este trabajo nos centraremos en el controvertido final de la novela, en la que Sacco, mediante una notable técnica gráfica, obliga al lector a convertirse en una de las víctimas de la (...) matanza de Rafah. ¿Es esta técnica válida o éticamente cuestionable? Para contestar a esta pregunta buscaremos orientación mediante conceptos descriptivos de Dominick LaCapra y de Judith Butler. Este ejercicio teórico previo nos permitirá retomar una evaluación crítica más serena y exacta. (shrink)

Resumen: El trabajo se centra en la lectura de Fantomas contra los vampiros multinacionales, obra de Julio Cortázar de gran complejidad, un híbrido que hasta el momento ha sido poco difundido. La obra presenta la problemática entre compromiso ético y compromiso estético, ya que se centra en la asistencia y participación de Julio Cortázar en las sesiones del Tribunal Russell y las violaciones a los derechos humanos en países latinoamericanos. La propuesta de lectura es la de considerar la relación de (...) lo ético y lo estético desde el concepto derridiano de suplemento. Es decir, lo ético no sería un elemento marginal, tampoco habría una jerarquización entre ambos. El suplemento implica un nuevo modo de pensar toda relación binominal.: This work focuses on the interpretation of Fantomas contra los vampiros multinacionales,a narrative of great complexity by Julio Cortázar, a hybrid that is not so well-known. The novel presents the problematic between ethical commitment and aesthetical commitment, since it is focused on the assistance and participation of Cortázar on the Russel Tribunal sessions and human rights violations in Latin American countries. The proposal for interpretation is to consider the relationship between the ethical and the aesthetical in light of the derridian concept of supplement. In other words, the ethical is not a marginal element, and there are no hierarchical differences between both. The supplement implies a new way of thinking about all binomial relationships. (shrink)

Este artículo explora la escena teatral diseñada por Platón en el Banquete en que aparece Alcibíades ebrio y decepcionado tras sus intentos por cazar a Sócrates. El interés de este examen es precisar la relación que hay entre cultivo de sí y ejercicio filosófico. Alcibíades o sobre la ruina de sí. Sócrates o sobre el cultivo de sí. Teatro filosófico: drama acerca del cuidado de sí y encomio del Eros verdadero, Sócrates.

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.

Several countries have implemented COVID-19 health passes or certificates to promote a safer return to in-person social activities. These passes have been proposed as a way to prove that someone has been vaccinated, has recovered from the disease, or has negative results on a diagnostic test. However, many people have questioned their ethical justification. This article presents some practical and ethical problems to consider in the event of wishing to implement these passes. Among the former, it is questioned how accurate (...) diagnostic tests are as a means of ensuring that a person is not contagious, whether vaccination guarantees immunity, the fact that health passes can be forged, whether they encourage vaccination, and the problem that there is no universally recognized health pass. Among the ethical issues, it is discussed whether health passes promote discrimination and inequality and whether they violate rights to privacy and freedom. It is concluded that health passes have enough ethical justification to be implemented. (shrink)

ABSTRACTSince 2007, when Mexico City decriminalized abortion during the first trimester, a debate has been taking place regarding abortion and the right to conscientious objection. Many people argue that, since the provision of abortions is now a statutory duty of healthcare personnel there can be no place for “conscientious objection.” Others claim that, even if such an objection were to be allowed, it should not be seen as a right, since talk about a right to CO may lead to a (...) slippery slope where we may end up recognizing a right to disobey the law. In this paper, I argue that there is a right to CO and that this may be justified through the notions of autonomy and integrity, which a liberal democracy should respect. However, it cannot be an absolute right, and in the case of abortion, it conflicts with women’s reproductive rights. Therefore, CO should be carefully regulated so that it does not obstruct the exercise o... (shrink)

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 critical analysis of the concept of identity has marked implications for gender studies, specifically in relation to fragmenting the notion of static and metaphysical identity of sexualized subjects. This paper analyzes how gender identity can be constructed and reconstructed based on culture, periods in history, symbolism and the discourse of power. To this end, this article will discuss various concepts of gender identity described in the work of Sigmund Freud and Jacques Lacan, as well as the concepts of performativity (...) and gender parody developed by Judith Butler. Finally, the concept of pastiche, developed by Fredric Jameson, will be discussed. Photographs of Cindy Sherman’s Centerfolds will be used as support. (shrink)

En este artículo se profundiza en la dimensión religiosa de la persona humana y cómo ésta debe ser educada, a partir de los hallazgos de la antropología de Leonardo Polo. Se explica en qué sentido se puede decir que la religiosidad responde al núcleo mismo del ser personal desde la realidad de la filiación existencial. También se aborda la estrecha conexión que hay entre la educación religiosa y el crecimiento de la libertad, de acuerdo con la orientación global que proporciona (...) la formación religiosa; además se describe cómo la intimidad personal se vincula a la religiosidad. Por último, se destaca el papel fundamental de la familia en su desarrollo. (shrink)

This article aims at raising awareness about the intersection of populism and bioethics. It argues that illiberal forms of populism may have negative consequences on the evolution of bioethics as a discipline and on its practical objectives. It identifies at least seven potential negative effects: (1) The rise of populist leaders fosters “epistemological populism,” devaluing the expert and scientific perspectives on which bioethics is usually based, potentially steering policies away from evidence-based foundations. (2) The impact of “moral populism” is evident (...) in legislative prioritization of the “morality of common people,” often solicited through popular consultations on issues like abortion, drug legalization, or LGBT issues. (3) Populist distrust in autonomous governmental agencies and advisory bodies, including national bioethics commissions, can compromise expert advice, challenging both their authority and decisions. (4) Populists may erode transparency by undermining institutions responsible for it, hindering access to vital information for bioethical research. (5) “Medical populism” creates adversarial dynamics, prompting politicians to make simplistic healthcare policy decisions based on political rather than informed criteria, adversely affecting vulnerable populations. (6) Radical-right populist parties’ “welfare chauvinism” may shape healthcare policies, impacting service access and resource allocation, disproportionately affecting vulnerable groups such as migrants, but indirectly affecting the rest of the population. (7) Nationalist sentiments associated with populism may obstruct international collaborations, posing challenges for global bioethics that seeks to address ethical concerns beyond national borders. In summary, these dynamics raise significant bioethical concerns encompassing evidence-based decision-making, transparency, healthcare equity, and global collaboration. How bioethicists may respond to these challenges is discussed. (shrink)

Argues that there are original positions to be found in the work of Latin American philosophers. This book brings the history of Latin American philosophy to an English-speaking audience through the prominent voices of Mauricio Beuchot, Horacio Cerutti-Guldberg, María Luisa Femenías, Jorge J. E. Gracia, Oscar R. Martí, León Olivé, Carlos Pereda, and Eduardo Rabossi. They argue that Spanish is not a philosophically irrelevant language and that there are original positions to be found in the work of Latin American philosophers. (...) Part I of the book looks at why the history of philosophy has not developed in Latin America. A range of theoretical issues are explored, each focusing on specific problems that have hindered the development of a solid history. Part II details the complex task of writing a history of philosophy for a region still haunted by the specter of colonialism. Arleen Salles is Assistant Professor in the Department of Art, Music, and Philosophy at John Jay College of Criminal Justice, The City University of New York. Elizabeth Millán-Zaibert is Assistant Professor of Philosophy at DePaul University and the coeditor (with Jorge J. E. Gracia) of Latin American Philosophy for the 21st Century: The Human Condition, Values, and the Search for Identity. (shrink)

This chapter contains sections titled: Introduction Argentina Mexico The Southern Cone The Northern Part of South America and Central America Conclusion References Further Reading.

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)

ArgumentUp until the French Revolution, European mathematics was an “aristocratic” activity, the intellectual pastime of a small circle of men who were convinced they were collaborating on a universal undertaking free of all space-time constraints, as they believed they were ideally in dialogue with the Greek founders and with mathematicians of all languages and eras. The nineteenth century saw its transformation into a “democratic” but also “patriotic” activity: the dominant tendency, as shown by recent research to analyze this transformation, seems (...) to be the national one, albeit accompanied by numerous analogies from the point of view of the processes of national evolution, possibly staggered in time. Nevertheless, the very homogeneity of the individual national processes leads us to view mathematics in the context of the national-universal tension that the spread of liberal democracy was subjected to over the past two centuries. In order to analyze national-universal tension in mathematics, viewed as an intellectual undertaking and a profession of the new bourgeois society, it is necessary to investigate whether the network of international communication survived the political, social, and cultural upheavals of the French Revolution and the European wars waged in the early nineteenth century, whether national passions have transformed this network, and if so, in what way. Luigi Cremona's international correspondence indicates that relationships among individuals have been restructured by the force of national membership, but that the universal nature of mathematics has actually been boosted by a vision shared by mathematicians from all countries concerning the role of their discipline in democratic and liberal society as the basis of scientific culture and technological innovation, as well as a basic component of public education. (shrink)

En este artículo argumento que la distinción entre los términos “ética” y “moral” es estipulativa y que nada nos impone un cierto significado de los términos: ni su etimología ni la tradición filosófica. Argumento específicamente en contra de una estipulación según la cual “ética” se refiere a la afirmación de la conciencia individual autónoma o auténtica, mientras que “moral”, a la esfera de la observancia de reglas impuestas por la sociedad. Si el propósito de la estipulación es mostrar la mayor (...) importancia relativa de la primera sobre la segunda, por sí sola, esta distinción no nos da ninguna justificación de por qué la conducta ética es superior a la moral. Nada realmente significativo, fuera del ámbito de la teoría que hace la distinción, depende de la estipulación terminológica entre “ética” y “moral”. (shrink)

Bioethics should pay more attention to globalization and some of its consequences than it has done so far. The COVID-19 pandemic would not have been possible without globalization, which has also increased some of its negative consequences. Globalization has intensified wildlife trade in the world. One of the main hypotheses about the origin of this pandemic is that it originated in illegal forms of wildlife trade in China. In the last 30 or 40 years, there have been zoonotic outbreaks at (...) a much frequent pace than before, many of those have been related to wildlife trade. Legal and illegal wildlife trade has grown in the shadow of globalization. Second, globalization has had a huge impact on the redistribution of wealth in the world. Since 1990 income inequality has increased in most high- and in many middle- and low-income countries. A country’s level of pre-COVID income inequality is the best predictor of the COVID death rate. These two issues are not unrelated. People living in poverty in LMIC tend to suffer more from infectious diseases and tend to be marginalized from the health sector. Additionally, poverty tends to reproduce the conditions under which zoonotic diseases can more easily spread. (shrink)

In this paper I argue that the way in which we revise and change our beliefs is different from that in which we revise and change our judgments of value; this is due to the fact that judgments of value, unlike beliefs, have no truth-values. Changes of judgments of value do not answer in the same way to the restrictions that apply to changes of beliefs and that are determined by the norms that govern beliefs. I argue that, first when (...) we revise and change our beliefs, we should be in a position to suspend judgments, and when trying to remove doubts, we should try to avoid falsehood and, second when changing beliefs, we should be in a position to assign probabilities to those conjectures we are in suspense about. These two conditions apply to the case of changes of attitudes with truth-values, such as beliefs; I argue that these two characteristics do not apply to cases of changes of judgments of value.Neste artigo eu argumento que o modo pelo qual nós revisamos e mudamos nossas crenças é diferente daquele pelo qual revisamos e mudamos nossos juízos de valor; isto se dá porque juízos de valor, ao contrário de crenças, não possuem nenhum valor de verdade. Mudanças de juízos de valor não estão sujeitas às mesmas restrições que se aplicam às mudanças de crenças e que são determinadas pelas normas que governam estas. Eu argumento que, primeiro, quando revisamos e mudamos nossas crenças, nós deveríamos ser capazes de suspender juízos e, ao tentarmos suprimir dúvidas, deveríamos tentar evitar a falsidade e, segundo, ao mudarmos as crenças, nós deveríamos ser capazes de atribuir probabilidades àquelas conjecturas sobre as quais nós estamos em dúvida. Estas duas condições se aplicam aos casos de mudanças de atitudes com valores de verdade, tais como crenças; eu argumento que estas duas características não se aplicam aos casos de mudanças de juízos de valor. (shrink)

In this paper I argue that the way in which we revise and change our beliefs is different from that in which we revise and change our judgments of value; this is due to the fact that judgments of value, unlike beliefs, have no truth-values. Changes of judgments of value do not answer in the same way to the restrictions that apply to changes of beliefs and that are determined by the norms that govern beliefs. I argue that, first when (...) we revise and change our beliefs, we should be in a posi-tion to suspend judgments, and when trying to remove doubts, we should try to avoid falsehood and, second when changing beliefs, we should be in a position to assign probabilities to those conjectures we are in suspense about. These two conditions apply to the case of changes of attitudes with truth-values, such as beliefs; I argue that these two charac-teristics do not apply to cases of changes of judgments of value. (shrink)

Para muchos filósofos y poetas, la poesía es una forma de conocimiento. A esta tesis la llamo cognoscitivismo poético. Aquí analizo qué podemos entender por esta tesis, proponiendo diferentes interpretaciones y tratando de responder a las preguntas acerca de qué conocemos y cómo lo conocemos. Argumento que hay formas de conocimiento que difícilmente pueden ser cuestionadas y que, tal vez por lo mismo, han hecho aparecer la tesis como trivial. Sin embargo, tradicionalmente esta tesis se ha tratado de extender a (...) objetos que nos darían tipos discutibles de conocimiento: aquí el cognoscitivismo poético debe ser seriamente cuestionado. Finalmente, argumento que el modo en que la poesía puede ser fuente de conocimiento es a través de las perspectivas que nos da de la realidad, y en este sentido también puede tener un impacto cognoscitivo sobre nosotros y sobre nuestra comprensión del mundo. (shrink)

Hay ocasiones en que los valores que un agente sostiene entran en conflicto, tiene una presión para decidir y actuar y no sabe qué hacer. En ese momento se encuentra en un aprieto. De hecho, nuestros valores entran en conflicto constantemente, a veces es fácil decidir qué hacer porque tenemos una jerarquía de valores bien establecida, tenemos criterios que nos ayudan a decidir y preferimos cosas que valoramos más por sobre otras que valoramos menos. Todo el tiempo estamos tomando este (...) tipo de decisiones y nos resolvemos fácilmente por un curso de acción entre muchos otros que incesantemente se nos presentan. No obstante, en otras ocasiones la situación es más difícil ya sea porque tenemos que elegir entre dos o más cosas que valoramos mucho o porque existen dos obligaciones que nos demandan actuar en sentidos opuestos, no podemos satisfacer ambas demandas, no tenemos criterios o procedimientos que dirijan claramente nuestras decisiones y, con frecuencia, tenemos que sacrificar alguna de las opciones. Para la persona que se encuentra en este tipo de situaciones, estas no son agradables, sin embargo, para la filosofía son precisamente este tipo de situaciones difíciles las que son más atractivas. Y lo son porque nos revelan mucho acerca de nuestros sistemas normativos, de nuestros juicios de valor, de nuestras experiencias evaluativas y también de los sacrificios que a veces se demandan de nosotros. (shrink)

En esta discusión abordo la hermenéutica analógica de Mauricio Beuchot comparándola con la hermenéutica filosófica de Hans-Georg Gadamer. Argumento que Beuchot vuelve a la idea clásica de la hermenéutica como método de interpretación y no la juzga, como Gadamer, como una fenomenología de la comprensión. Sin embargo, Beuchot no atiende las razones de Gadamer en contra de concebir la hermenéutica como una metodología. Si se considera como metodología centrada en la analogía, la hermenéutica analógica deja de lado otros recursos interpretativos (...) importantes. Finalmente, Beuchot adopta una teoría correspondentista de la verdad contra la que argumenta Gadamer y que es incompatible con una hermenéutica filosófica. In this paper I analyze Mauricio Beuchot's analogical hermeneutics by contrasting it with Hans-Georg Gadamer's philosophical hermeneutics. I argue that Beuchot goes back to the classical idea of hermeneutics as a method of interpretation, and does not see it, as Gadamer does, as a phenomenology of understanding. However, Beuchot does not address Gadamer's arguments against using hermeneutics as a methodology. Considered as a methodology centered on analogy, analogical hermeneutics overlooks other important interpretation resources. Finally, Beuchot adopts a correspondence theory of truth, which Gadamer objects and is incompatible with philosophical hermeneutics. (shrink)