Este artículo busca pensar los orígenes de la Técnica moderna en la vida y obra del científico pisano Galileo Galilei a la luz de dos ideas fundamentales, por una parte, lo acontecido en la propia época de Galileo y, por otra parte, en la categoría fundamental de «experimentación» como «probación física de la realidad» que aparece en la obra Inteligencia y razón de Xavier Zubiri. Desde esta categoría de análisis podremos ver la riqueza de la inicial investigación científico-técnica de Galileo (...) y cómo ésta ha sido decisiva en el desarrollo ulterior de la investigación humana a lo largo de la Historia. (shrink)

El objetivo de este artículo es estudiar el Curso de Xavier Zubiri de 1975 Reflexiones sobre lo estético a la luz de la “noología”, horizonte de pensamiento que el autor español dejó planteado al final de su vida. Allí lo estético cobra otra dimensión en su estudio al vincular las tres esferas de la noología: la aprehensión primordial de la realidad, el logos sentiente y la razón sentiente. A partir de estas tres categorías cardinales, vemos lo estético en un primer (...) nivel de la aprehensión misma, otro segundo nivel en donde lo estético se diseña y son las artes las que expresan lo fruitivo de la realidad y por último, un tercer nivel que son las obras de arte propiamente dichas. (shrink)

Este artículo indaga en el Curso de dos lecciones sobre lo estético, titulado Reflexiones filosóficas sobre lo estético, un «hilo teórico» muy poco estudiado por los especialistas. Este Curso que realizó Zubiri en 1975, estaba muy mayor, se analiza cómo se muestra lo más radical para entender lo estético desde sus categorías filosóficas, pero de la «mano invisible» de Hegel. No se trata del Hegel que critica explícitamente Zubiri y que se coloca siempre de forma muy distante al pensador alemán, (...) sino de lo categorial mismo del pensamiento hegeliano que Zubiri «echa mano» para mostrar cómo opera lo más propio de su pensamiento para dar cuenta del complejo tema de la articulación de lo estético y la realidad. Aquí vemos que el pensamiento de Hegel tiene mucho que aportar para poder entender lo estético mismo. Y esto, incluso, más allá de lo que el mismo Hegel, como pensador de su tiempo, filosofaba respecto del tema del arte y/ o lo estético. (shrink)

O primeiro capítulo versa a respeito do objetivo do que há de ser tratado. O segundo mostra de que modo o Império Romano permaneceu sem alteração durante trezentos e cinqüenta e quatro anos e cinco meses, governado por trinta e três imperadores. O terceiro aborda porque os Orientais, a saber, os Persas, os Árabes, os Caldeus e outras nações limítrofes se subtraíram do domínio do Império Romano. O quarto capítulo discorre sobre quais foram os principais povos que se rebelaram por (...) causa das mencionadas circunstâncias. O quinto trata do princípio e da àisposição relativa à transferência do Império dos Gregos para os Francos. O sexto aborda de que modo Pepino, no tempo de Zacarias, papa romano, foi elevado de mordomo a rei dos Francos. O sétimo capítulo discorre de que maneira Pepino, rei dos Francos, por solicitação da Igreja Romana, veio à Itália lutar contra Astolfo, rei dos Lombardos, o venceu e restituiu à Igreja Romana seus bens temporais. O oitavo trata do modo como, no tempo do papa Adriano, Carlos Magno foi estabelecido patrício da cidade, e como lhe foi concedido o controle sobre a Sé Apostólica. O nono mostra de que maneira foi efetuada a translação do Império Romano dos Gregos para os Francos. O décimo considera como o Império foi transferido dos Francos ou Gauleses para os Germânicos. O décimo primeiro discorre acerca do modo como foram estabelecidos os eleitores do Império Germânico. O décimo segundo capítulo recapitula o que foi anteriormente abordado. (shrink)

Perkins, Patricio Agustín. Respuesta al comentario de Juan Diego Bogotá “La relación filosófica entre Husserl y Avenarius en Problemas fundamentales de la fenomenología.” Ideas y Valores 65.160 (2016): 286-289.

The question of laterality lies at the core of the image description technique in Diderot’s Salons. This essay aims at examining the role of laterality through a close analysis of Diderot’s commentaries of some artistic works. It is possible to recognize the role of laterality in the beholder’s gaze, in the aesthetic re-creation during the process of reception and, finally, in the inversion of left and right as productive development of the artistic image.

Critico la teoría hermenéutica de Landgrebe sobre el cartesianismo de Husserl mostrando la estructura argumentativa en la que se inserta, lo que pretende y lo que está forzada a pretender. Su núcleo duro radica en los conceptos de crítica inmanente y lógica interna y tiene como meta final promover una idea de trascendental no-entitativa voluntarista y correlacional opuesta a la de un yo absoluto. Para probar esto, analizo tres niveles del cartesianismo de Landgrebe: primero, la síntesis contradictoria entre apodicticidad y (...) experiencia; segundo, su interpretación de Filosofía Primera, y, tercero, el objetivismo de Husserl. Concluyo de la función que juega el cartesianismo en este esquema y del fracaso de documentar con ejemplos la idea que el concepto no describe una noción en la filosofía de Husserl, sino que es una herramienta hermenéutica para controlar el sentido de trascendental en esta filosofía.I criticize Landgrebe’s hermeneutical theory about Husserl’s Cartesianism describing the structure of the argument where this concept is rooted, what it claims and what it is forced to claim. The theory’s hard core is based on the concepts of immanent critique and internal logic and it’s final goal consists in advancing a non-entitative voluntaristic and correlational definition of transcendental opposite to that of an absolute I. To prove this, I analyze three levels inside Landgrebe’s concept of Cartesianism: first, the contradictory synthesis of experience and apodicticity; second, his interpretation of First Philosophy, and, third, Husserl’s objectivism. I conclude from the goal that Cartesianism plays in this argument and the failure in documenting this idea with examples that Landgrebe’s Cartesianism is rather an hermeneutical tool made to control the definition of transcendental in Husserl’s philosophy than a concept describing Husserl’s thought. (shrink)

Aristotle famously distinguishes between merely doing a virtuous action and acting in the way in which a virtuous person would. Against an interpretation prominent in recent scholarship, I argue that ‘acting virtuously,’ in the sense of exercising a virtue actually possessed, is prior to ‘virtuous action,’ understood generically. I propose that the latter notion is best understood as a derivative abstraction from the former, building upon a reading of a neglected distinction between per se and coincidentally just action in Nicomachean (...) Ethics 5, and thus shed light on the meaning and philosophical significance of the priority of acting from virtue. (shrink)

Pourquoi s'interroger sur la possibilité de l'existence d'une philosophie au Chili? Voici la question traitée ici, en prenant comme axe le travail intellectuel du philosophe chilien Jorge Eduardo Rivera, décédé en janvier 2017, après l'écriture de cet ouvrage. Jorge Eduardo Rivera représente parfaitement le travail philosophique et universitaire. Celui qui se réalise dans le plus grand silence, hors de toute stridence ou de toute mode. Etranger au raffut des bavardages qui nous inonde. Une méditation sobre, loin de toute bouffonnerie. Peut-être (...) est-ce cela qui amena Rivera à décrire simplement et profondément des zones inconnues, éclairées par une parole qui, sans être poétique, nous renvoie à l'être en tant que tel et sous toutes ses formes. Ce livre présente l'exercice philosophique de Jorge Eduardo Rivera sous un horizon de réflexion à la fois propre et inspiré de la tradition européenne. Il expose sa biographie et son histoire intellectuelle, les différents espaces dans lesquels sa pensée s'est formée, depuis son noviciat et son scolasticat chez les Pères Français, jusqu'à ses études philosophiques et théologiques en Allemagne et ses rencontres avec Heidegger, Gadamer, Fink, Welte, Von Herrmann et Xavier Zubiri. (shrink)

Este artigo tem como objetivo fazer uma reflexão sobre uma metodologia para analisar a relação entre pós-modernidade e comunicação. Com isso, busca fortalecer um método que pode auxiliar na compreensão da organização da sociedade pós-moderna, relacionada ao uso de dois meios de comunicação. Para atender a esses objetivos, pretendemos partir das visões de Marshall Mcluhan, estudamos dois meios de comunicação; Michael Foucault, sua Arqueologia do Saber constitui dois paradigmas de uma época; e por Giorgio Agamben e seu método baseado na (...) relação entre paradigma, arqueologia e matéria. Este debate torna-se relevante para que seja possível desenvolver um método científico das Ciências da Comunicação que questione o contexto contemporâneo de dois saberes académicos. (shrink)

At least for those who uphold the rationality of morality, ethics and practical reason are not two distinct topics: an ethically sound agent is one whose practical reason functions as it should. Take, for instance, the greatest historical figures. Aristotle claimed that no virtue of character can exist without practical wisdom—the excellence of practical, deliberative reason. And Kant thought that the categorical imperative, the ultimate moral principle that governs a good will, was at the same time the fundamental principlof practical (...) reasoning because the will simply ispractical reason. Even before any philosophical theory of the connection between acting well and the exercise of a rational power is in view, our moral practices strongly suggest that there is one. For we take it for granted that, in an important range of cases, when an agent fails to act as she should, something has gone awry with the agent and not just with her acts, and, furthermore, that the agent herself may be held responsible for this. In calling an agent who acts unethically "irrational," we are saying these two things. (shrink)

Aristotle’s soul is a first principle (an ‘efficient cause’) of every vital change in an animal, in the way that a craft is a cause of its product’s coming-to-be. We argue that the soul’s causal efficacy cannot therefore be reduced to the formal constitution of vital phenomena, or to discrete interventions into independently constituted processes, but involves the exercise of vital powers. This reading does better justice to Aristotle’s conception of craft as a rational productive disposition; and it captures the (...) soul’s continuous causal role as that which brings about all forms of vital change and underwrites their unity. (shrink)

Widespread conceptions of practical reasoning confront us with a choice between its practicality and its objectivity: between its efficacious, world-changing character and its accountability to objective rational standards. This choice becomes unnecessary, I argue, on an alternative view embodied by the thesis that the conclusion of practical reasoning is an action. I lay bare and challenge the assumptions underlying the rejection of that thesis and outline a defense of its picture of practical reasoning against common objections. On such a picture, (...) practical reasoning provides a principle not externally imposed upon an action but rather constitutive of it. (shrink)

In order to discuss the relations between history and theory on Aristotle, this paper analyses the internal structure of an Aristotle’s work, The Athenian Constitution, and tries to evaluate – in this same work (but also with regard to Aristotle’s Politics) – which kind of bonds between history and theory turn out to be seen if one speculates the formation of the theory based on political facts and, conversely, the arrangement of the facts based on political theorizing. This frame enables (...) the author to conclude that Aristotle formulates his political theory taking into account historical evidences and that he incorporates them in his considerations on the natural and social evolution of the Polis. (shrink)

A discussão sobre a existência ou não da Filosofia Africana, associada à negação do direito à Filosofia caracterizou seis décadas: 1940-2000. A necessidade de apagar o espectro que as representações ocidentais (europeias) atribuem à África foi, de certa forma, respondida com várias publicações. O presente artigo pretende mostrar que existiram, também, pensadores individuais, preciamente no antigo Kôngo.

Lombardo and Bell have translated this important early dialogue on virtue, wisdom, and the nature of Sophistic teaching into an idiom remarkable for its liveliness and subtlety. Michael Frede has provided a substantial introduction that illuminates the dialogue's perennial interest, its Athenian political background, and the particular difficulties and ironic nuances of its argument.

Part One defends the thesis, first advanced by Aristotle, that the conclusion of practical reasoning is an action, and argues for its philosophical significance. Opposition to the thesis rests on a contestable way of distinguishing between acts and contents of reasoning and on a picture of normative principles as external to the actions that fall under them. The resulting view forces us to choose between the efficacious, world-changing character of practical thought and its subjection to objective rational standards. This is (...) a false choice. Aristotle's own understanding of the thesis points the way to an alternative conception of practical reason on which it is at once a power to effect changes in the world and to get things right. Practical reasoning endows the action performed on its basis with a principle that is not imposed on it from outside: instead, it makes the action what it is. Properly understood in terms of the relevant acts of a rational subject, the thesis is defensible and philosophically attractive. Furthermore, it helps us understand the continuity and discontinuity that exists between the motions of human beings and those of other animals, as Aristotle showed. (shrink)

Good-willed or morally worthy action is one that is morally right non-accidentally: as she performs it the agent is, in some way, responsive to its rightness. Several recent accounts have analyzed good-willed action in terms of a composition of right action plus some requirements on the agent’s psychological condition, but tend to leave unexamined the direction of conceptual dependence between right action and good-willed action. I argue that significant difficulties arise when right action is taken as primary and intelligible independently (...) of good-willed action, often relying on the standard causalist picture of agency. Inspired by Aristotle’s notion of virtuous action and Kant’s treatment of action from duty, I sketch an alternative view in which the idea of mere rightness is conceptually dependent on that of a good-willed self-conscious action done for reasons. (shrink)

Presents the translation of a dialogue on virtue, wisdom, and the nature of sophistic teaching. This title provides an introduction that illuminates the dialogue's perennial interest, its Athenian political background, and the particular difficulties and ironic nuances of its argument.

The aim of this paper is to show that Thomas Hobbes suggests an original understanding of the doctrine of the discernment of spirits in the Leviathan. I claim that, from a radical reading of the concepts of spirit and prophecy in the Bible, the philosopher of Malmesbury proposes a discernment of allegiances as a way to control prophecy inside the State.

Using the Western tradition of metaphysical and political thought as a backdrop, Critique of Sovereignty (a work in 4 volumes) re-examines the concept of sovereignty in order to better understand why our ethical values and technical capacities often seem so divorced from our lived realities. On the one hand, ostensibly self-enclosed entities like the nation-state and the person are rhetorically bolstered as sites of technical agency and/or moral responsibility. On the other hand, these same entities appear fragile -- if not (...) purely fictional -- in relation to ever ongoing tidal processes such as the migration, diffusion, and conglomeration of bodies, capital, ideas, etc. While some of our institutions might work some of the time, they always seem to work differently than we like to think they do. Accordingly, the forging of more humane institutions might very well entail if not require ways of thinking that strive to undo the self-imagined binds, exceptions, and sureties of thought for the sake of embracing a continuity with all that withers, decays, and falls away. Book I, "Contemporary Theories of Sovereignty," compares the varied interpretations of sovereignty given by a range of 20th-century political theorists (Maritain, Foucault, Derrida, Schmitt, Agamben, Hardt, and Negri) with Jean Bodin's initial outline of the concept, rendered at the outset of modern political thought in the 16th century. The analytic framework of sovereignty encountered in these comparative readings provides an initial point of departure for unfolding a method of critique appropriate to the concept of sovereignty. Sovereignty is an ideal starting point for a critique of the deadlocks between thought and reality for a simple reason: it doesn't actually exist. When it serves as a guide to action, sovereignty may be regarded as a particularly captivating fantasy. The closer it appears, the further it recedes, and, too often, the more vigorously it is pursued. (shrink)

Philosophy & Social Criticism, Volume 48, Issue 6, Page 882-903, July 2022. Indigenous conservation through patrimonialization is the product of political and legal decisions made by a non-indigenous agent: the liberal state, using the law to retain a form of bios. We propose that patrimonialization is the device by which liberal states have processed and integrated indigenous claims into a form of bios ultimately designed to safeguard state legal structures. We argue that, to uphold the rule of law in contexts (...) of struggle and resistance that challenge the very understanding of the law, states respond by wielding the law in the form of the rule by law, that is, pushing the law to the limit to give normative content to the criteria by which the state conducts its affairs, without straying from the individual rights framework. We hold that the rule by law is an operation that defines the patrimonialization of indigenous peoples. It increases their visibility while imposing limits on political action to keep them from becoming sui juris subjects capable of breaching the distinction between zoe and bios. In this article, we try to understand the political–ideological intent of these decisions, the intentions beyond the letter of the law of patrimonialized peoples. (shrink)

The critique of images is seen as a set-up’s critique for the emergency ofcritical thinking in the era of the proliferation of information and communication systems, imposed due to their apparent objectivity. This article discusses in seven paragraphs the link among montage, image and event according to the thoughts ofGilles Deleuze and Jacques Rancière.

RESUMEN Analizo la afirmación husserliana "los vivos despiertan al no vivo", en cuanto caracteriza la condición de posibilidad para el progreso humano desde la perspectiva del vínculo entre un niño y su madre. Primero, describo el ámbito fenomenológico en donde se inscribe esta problemática, i.e. la fenomenología constructiva. Segundo, analizo el tema del proto-niño [Urkind] y de la condición de posibilidad para su progreso según se presenta en el anexo XLV de la Husserliana XV. Tercero, amplío la cuestión indagando la (...) condición de posibilidad del proceso humano desde la perspectiva de la humanidad como tal. PALABRAS CLAVEHUSSERL, INTERSUBJETIVIDAD, NIÑO MADREABSTRACTI analyze Husser's thesis: "the living awaken the non-living" insofar as it determines the condition of possibility of human progress with regard to the bond between mother and child. Firstly, I describe the phenomenological field where this matter is examined, i.e. the constuctive phenomenology. Secondly, I analyze the primal child topic and the condition of possibility for his evolution based upon Husserl's argument in the XLV supplement of Huserliana, XV. Thirdly, I expand the problem investigating the condition of possibility of human evolution from the perspective of human condition as such.KEYWORDSHUSSERL, INTERSUBJETIVITY, CHILD, MOTHER. (shrink)

La objeción que Simmias formula en el Fedón (85e-86d) responde al tercer argumento presentado por Sócrates acerca de la inmortalidad del alma, a saber, el argumento de la afinidad (78b-84b). Allí Simmias sugiere que el alma es una especie de armonía. Como la armonía desaparece tras la destrucción de la lira, entonces hay que afirmar que el alma desaparece tras la destrucción del cuerpo. O bien, habría que afirmar que la armonía sobrevive a la destrucción de la lira, lo cual (...) es absurdo. Ante la objeción, Sócrates formula tres refutaciones que se dirigen específicamente contra la tesis del alma como armonía. Proponemos que ἁρμονία debe entenderse como afinación para comprender el sentido de la objeción de Simmias y de las refutaciones de Sócrates. Esta tesis del alma como ἁρμονία fue atribuida mayormente al pitagorismo, especialmente a Filolao. No obstante, si se entiende el término ἁρμονία como afinación, se presentan problemas teóricos para aceptar la atribución. (shrink)