Cada uno de los capítulos que reúne este libro es una invitación a abrir la discusión sobre ética en el trabajo de campo etnográfico, en particular sobre el problema del «consentimiento informado». Algunas de las perspectivas son coincidentes con otras en cuanto a los temas y a la forma de abordarlos, pero otras veces están en franca contradicción. Sin embargo, los autores coinciden en que los dilemas éticos tienen que ver con la relación que en cada momento se establece y (...) que, por lo tanto, no hay soluciones universales, porque los intereses y los valores que orientan la relación entre las personas tampoco lo son. Pero el hecho de que los dilemas éticos sean contextuales y dependan de la relación que en cada caso se establece, no exime de la responsabilidad de plantearlos, sino al contrario: hay que señalarlos porque no se pueden anticipar y tampoco presuponer que están resueltos. Este ejercicio supone darle la vuelta a la tela del trabajo antropológico para ver las costuras, los remiendos y los errores, lo que implica una buena dosis de humildad y a veces un doloroso ejercicio de escarbar en la intimidad y dejar expuesto lo que normalmente se oculta. (shrink)

El sacrificio humano es una imagen frecuente en las religiones antiguas, concretamente en la griega, y su estudio ha levantado numerosos enfrentamientos entre corrientes historiográficas distintas. Uno de los casos más sobresalientes es del culto a Zeus en el Monte Liceo, que aquí analizamos. Las fuentes literarias reflejan la creencia de los griegos en estos sacrificios humanos, así que podemos decir que los sacrificios fueron reales porque fueron usados para construir paisaje y, por lo tanto, realidad.

El sacrificio humano es una imagen frecuente en las religiones antiguas, concretamente en la griega, y su estudio ha levantado numerosos enfrentamientos entre corrientes historiográficas distintas. Uno de los casos más sobresalientes es del culto a Zeus en el Monte Liceo, que aquí analizamos. Las fuentes literarias reflejan la creencia de los griegos en estos sacrificios humanos, así que podemos decir que los sacrificios fueron reales porque fueron usados para construir paisaje y, por lo tanto, realidad.

The present article offers a reflection upon the welfare systems of states which attract large numbers of immigrants and must therefore take responsibility for awarding equal rights to immigrants and avoiding their becoming new marginalised groups. To this end, a brief description is given of the evolution of the profile of immigrants, which leads to a consideration of future demand on the basis of the resources offered by the states accepting immigrants and of the new population profiles, paying special attention (...) to the variables determined by family composition , cultural aspects and the legal-administrative situation. (shrink)

The heroic figure is a human fiction of the wholly singular. In the hero, discourses about ideals and exemplariness, extra-ordinariness and exceptionalness, agonality, transgressivity, or good and evil become condensed into a single individual. Thus, the hero is the opposite of the masses. As it is argued in this article, the answer to the question of what distinguishes a hero lies in the supererogatory moment, the reference to the hero’s quality of more than can be expected: the heroic figure does (...) more than he or she has to, more than duty requires of an ordinary person, and this is the reason they are heroized. However, this also points to a dialectic moment of the heroic in which the opposition between the hero and the many seems to be suspended. Following Niklas Luhmann, the hero represents the paradox of conformity through deviance, because through the example of their abnormality they produce in others a desire to imitate them. In the end, there is a collective appeal of the heroic that affects even the conceptual complement of the hero: the crowd which is characterized by the disappearance of the individual within it. Inspired by Luhmann’s sociological reflections on the heroic as well as Elias Canetti’s anthropological perspectives on the phenomena of the crowd, this article traces the rhetoric of the hero along its path from the singular to the plural. Against the backdrop of the analysis of the heroic in revolutionary Iran, a generalizable typology is proposed that distinguishes between the hero, the collective of heroes, the heroic collective, and collective heroism. This order reflects a progression that is analogous to the conjunction of the one and the many, moving qualitatively from the distinct figure of the hero to the indistinguishable masses. (shrink)

Abstract. This study analyses and assesses the notion of « signification » deployed in « De int. » 1 and its role in the whole of « De int. » Four main conclusions are reached: (i) The semantic observations of « De int. » 1 provide linguistic elements and linguistic background to explain contrary pairs, contradictory pairs, statement-making-sentences, and truth and falsehood. (ii) In « De int. » 1, Aristotle restricts his semantic interests to elements and relations necessary for explaining (...) contrary and contradictory pairs of assertions, and he does this at the expense of other linguistic and semantic issues that may be important for us, such as communication and linguistic content. As a consequence, Aristotle’s linguistic terminology in « De int. » 1, and the « De int. » in general, does not explicitly distinguish different senses of « signification » and obscures some aspects of the linguistic distinctions between statement-making-sentences, non-statement-making-sentences, and compound nouns. (iii) « De int. » 1 presupposes a distinction between simple vocalized-sounds and complex vocalized-sounds which implies a very rough notion of compositionality, according to which complex vocalized-sounds consist of simple vocalized-sounds. (iv) « De int. » 1 does not contain a theory of what we call « meaning », for its main concern is neither how we manage to understand or be motivated by expressions, nor what we request when we fail to understand or be motivated by an expression. (shrink)

Some interpreters take the arguments at Cratylus 439D3–440C1 to argue for Forms. Some interpreters also believe that these arguments are elliptical or contain lacunae. I accept that the arguments are elliptical. However, I deny that they contain lacunae. I present the most natural construal of the text and argue that it neither trades on Forms nor postulates Forms. To make my case, I show that Cratylus 439D3–440C1 has a modest end, which is to refute a particular notion of flux.

Some interpreters take the arguments at Cratylus 439D3–440C1 to argue for Forms. Some interpreters also believe that these arguments are elliptical or contain lacunae. I accept that the arguments are elliptical. However, I deny that they contain lacunae. I present the most natural construal of the text and argue that it neither trades on Forms nor postulates Forms. To make my case, I show that Cratylus 439D3–440C1 has a modest end, which is to refute a particular notion of flux.

At 236D-239C, Sophist presents three arguments to the conclusions, that the expression ›not-being‹ does not say or express anything, that we cannot even conceive of the alleged entity of not-being and that we contradict ourselves when claiming that not-being is not and that the expression ›not-being‹ does not express anything at all. I intend to answer five questions concerning these arguments: What does Plato mean when he says that the expression ›not-being‹ does not say any-thing at all? What sort of (...) semantic relation does he think the expression ›not-being‹ involves? How could he possibly explain that ›not-being‹ is, after all, an expression? What does he think we are to learn about the contradictions ensued by our talk of not-being? And what does he think is the ontological status of not-being? My motivation for considering these questions is that the arguments against not-being in Sophist 236D-239C have not been charitably discussed and therefore have not been fully explored. (shrink)

Arguing against the long-standing belief that Thuc. 3.82.4 refers to words changing their meanings, this article shows that, according to the passage, the way in which people value actions and apply value-words to actions in peace differs from how they value and apply value-words to the same types of actions in stasis. But the meaning of the value-words themselves remains the same in both circumstances. The passage is about neither meaning nor the propagandistic manipulation of language but about the distorting (...) effect of stasis on the moral assessment of actions. (shrink)

Cet ouvrage important reflète le dynamisme actuel en Espagne de la recherche en histoire des femmes, tout en vérifiant la diversité théorique, méthodologique et thématique de ce courant historiographique. Afin de faciliter la présentation nous regroupons par thèmes les 24 travaux inclus dans cette vaste publication. En premier lieu, distinguons les contributions orientées vers l’analyse théorique. Mª Isabel del Val Valdivieso dans « A modo de introducción. La historiografía en los albores del...

The philosophical and philological study of Aristotle fragments and lost works has fallen somewhat into the background since the 1960’s. This is regrettable considering the different and innovative directions the study of Aristotle has taken in the last decades. This collection of new peer-reviewed essays applies the latest developments and trends of analysis, criticism, and methodology to the study of Aristotle’s fragments. The individual essays use the fragments as tools of interpretation, shed new light on different areas of Aristotle philosophy, (...) and lay bridges between Aristotle’s lost and extant works. The first part shows how Aristotle frames parts of his own understanding of Philosophy in his published, 'popular' work. The second part deals with issues of philosophical interpretation in Aristotle’s extant works which can be illuminated by fragments of his lost works. The philosophical issues treated in this section range from Theology to Natural Science, Psychology, Politics, and Poetics. As a whole, the book articulates a new approach to Aristotle’s lost works, by providing a reassessment and new methodological explorations of the fragments. (shrink)

In the modern age a specific lexicon has arisen to defend liberty and equality. This vocabulary has also been employed to defend misogynist positions and to justify the inequality between women and men. One clear example is Rousseau’s explanation of the sexual division of labour: women “naturally” decide to remain at home and look after the children while the men search for the resources necessary for the group. In this manner he intends to explain the relegation of women to the (...) private and domestic sphere. In the twentieth century this division entered in crisis due to the critical work of many feminist thinkers and groups. Among these Betty Friedan, Kate Millett and the Radicalesbians stand out. Their analyses put in question this division of spheres, their limits, their nature and their acceptance in society. Moreover they show the political scope and the power which underlies this division of labour, as well as the liberating possibilities resulting from the criticism of and the disobedience to the same. Betty Friedan denounces the social obstacles faced by women who wish to work outside the home and highlights the devastating consequences for the female psyche. Kate Millett puts in evidence the political system which oppresses women and how it colonises personal and intimate spaces. The Radicalesbians group underlines the freedom realised by woman-identified women. These feminists offer open and rich interpretations which are relevant in the present. (shrink)

RESUMEN Pocas polémicas en el ámbito de la filosofía de la biología han llevado tanto espacio como la que existen alrededor de la explicación funcional y del lenguaje funcional. Varios de los enfoques principales que han tratado de reconstruir este tipo de explicación y elucidar tal lenguaje, aunque fuertemente heterogéneos, comparten la idea de que el lenguaje funcional no es más que un modo de hablar del cual puede prescindirse, pues, asumen que el lenguaje funcional puede ser definido a partir (...) de (o reducido a) lenguaje no funcional. En consecuencia, la explicación funcional sería reducible a (o equivalente a) explicaciones no funcionales. En este trabajo repasaremos tales enfoques, y trataremos de defender que no funcionan en el siguiente sentido: no pueden dar cuenta de la totalidad de las atribuciones funcionales. En consecuencia, aunque pudieran ser útiles para elucidar o reconstruir algunas áreas de la biología, no cumplen con el objetivo de mostrar que el lenguaje funcional es eliminable. -/- RESUMO Poucas polêmicas no âmbito da filosofia da biologia tiveram tanto espaço como a que existe acerca da explicação funcional e da linguagem funcional. Vários dos principais enfoques que trataram de reconstruir este tipo de explicação e elucidar tal linguagem, ainda que fortemente heterogêneos, compartilham a ideia de que a linguagem funcional não é mais que um modo de falar do qual pode prescindir-se, pois, assumem que a linguagem funcional pode ser definida a partir de (ou reduzida a) linguagem não funcional. Em consequência, a explicação funcional seria reduzível a (ou equivalente a) explicações não funcionais. Neste trabalho repassaremos tais enfoques e trataremos de defender que não funcionam, no seguinte sentido: não podem dar conta da totalidade das atribuições funcionais. Em consequência, ainda que pudessem ser úteis para elucidar ou reconstruir algumas áreas da biologia, não alcançam o objetivo de mostrar que a linguagem funcional é eliminável. (shrink)

Esta experiencia describe las conclusiones extraídas de la realización de un taller de cortometraje como método terapéutico para trabajar habilidades de empoderamiento y de expresión emocional con un grupo de personas con enfermedad mental, usuarias de un centro de día. La finalización del taller culmina con un video fórum y la grabación de un video para un certamen anual de cortos sobre salud mental. Para la evaluación del taller se utilizó un proceso metodológico de carácter cualitativo basado en el grupo (...) de discusión. La mayoría destacó las experiencias positivas resultantes del programa y los efectos positivos, sobre todo a nivel creativo y emocional. (shrink)

Resumen El presente texto realiza un análisis de la estructura narrativa, y de la estética y contenido de la obra cinematográfica de Fernando Arrabal Iré como un caballo loco. Más allá de su reconocida trayectoria como dramaturgo, esta obra singular construye de forma profunda y estructurada una narración compleja, llena de referentes biográficos, literarios y mediáticos, más allá de la simple apariencia de caos, confusión y absurdo. La intertextualidad de su estructura narrativa obliga a realizar un análisis cualitativo e interdisciplinar, (...) para llegar a los aspectos más escondidos e insospechados de la película, donde nada es casual. Entre las principales aportaciones se encuentran la dualidad narrativa y estructural que la conecta tanto con Esquilo como con las películas de viaje y carretera.: This article makes an analysis of the narrative structure, of the aesthetics and content of Fernando Arrabal’s film work Iré como un caballo loco. Beyond his acknowledged trajectory as a playwright, this unique work constructs -in a deep and structured way- a complex narrative, full of biographical, literary and media referents, beyond the mere appearance of chaos, confusion and absurdity. The intertextuality of its narrative structure forces a qualitative and interdisciplinary analysis to reach the most hidden and unsuspected aspects of the film, where nothing is accidental. Among the main contributions are a narrative and structural duality that connects both with Aeschylus and also with journey and road movies. (shrink)

This paper makes use of the concepts and theoretical framework developed within the field of Argumentation Theory to account for the structure and characteristics of abduction and of the comparative processes of weighing explanatory hypothesis. It elaborates an analysis of abduction based on its consideration as a meta-explanatory argumentation scheme while elucidating its relations with abductive reasoning and inference. The conceptualization of comparative processes of weighing explanatory hypothesis as complex and varied argumentative structures is presented as an alternative to the (...) idea of providing a formally rigid and supposedly universal account of ‘inference to the best explanation’. (shrink)

Contrary to current individualistic epistemology, Classical rhetoric provides us with a pragmatical and particularly dynamic conception of ‘testimony’ as a source made available for the orator by the particular community in which she acts. In order to count as usable testimony, a testimony to which one could appeal in further communications, any discourse must comply with specific rules of social sanction. A deliberate attention to the social practices in which testimony is given and assessed may offer us a more accurate (...) view of its epistemological role. (shrink)

This article reviews Christopher W. Tindale’s The Philosophy of Argument and Audience Reception.

Contrary to most current epistemologists who concentrate on core cases of rather ‘spontaneous’ trust and belief in the face of assertions, Classical rhetoricians addressed the study of ‘testimony’ as an two-acts phenomenon: that of the ‘disclosure’ of information and that of the ‘appeal’ to its authority in subsequent discursive practices. Moreover, they primarily focused on this second phase as they assumed that it was such argumentative setting that finally gave ‘testimonial’ relevance to the first act. According to this ‘rhetorical’ model, (...) then, it is the dynamics and pragmatics of such complex process that is the core issue regarding ‘testimony’. (shrink)