Cuando en el horizonte de un seminario truncado por la muerte sobre el artículo de Kant: ¿Qué es la Ilustración? Habermas plantea el problema de la modernidad en terminos de las conciencia de la discontinuidad del tiempo. Foucault lo hace en terminos del Ethos, reanudando así una vieja tradición que se enraiza en Aristóteles y Teofrasto, y que culmina, de alguna manera, en La Bruyère.

La aversión de los renacentistas por el método silogístico les hizo experimentarnuevas formas literarias más “estéticas” que sirvieron a menudo paraencubrir la falta de cualquier especie de lógica o de razonamiento. El usodel método geométrico sería la respuesta de los filósofos del siglo XVII aesta falta de lógica y de razonamiento. Tal parece ser, en efecto, el caso deDescartes quien borró “la lengua de la Escuela y el estilo de la Escuela” ydecretó la universalidad del método matemático. Con todo, según (...) Spinoza,Descartes ni logró sustraerse a la férula escolástica, ya que heredó de lasespeculaciones teológicas medievales, ni alcanzó liberarse del todo delórganon aristotélico. (shrink)

Arte cuya esencia es la mimêsis, la pintura no imita, de manera más o menos “realista”: el pintor imita lo real, no tal como es, sino tal como aparece, pinta un phantasma, un simulacro. La mimêsis plantea la cuestión central en la filosofía de Platón de los grados del ser: imitación de la apariencia, la pintura se aleja de lo real y de lo verdadero. Platón utiliza el concepto de imitación para estructurar el sistema de la esencia y de sus (...) reproducciones. (shrink)

BackgroundResearch has demonstrated that exposure to suicide can lead to increased vulnerability for self-harm or suicide. As a result, ideation-to-action models of suicide recognise exposure as a significant risk factor which may be implicated in the translation of thoughts into actions. However, few studies have tested this theoretical link explicitly within an adolescent population, and examined how it compares to other types of bereavements.MethodsA 6-month prospective questionnaire study was conducted with 185 Scottish adolescents aged 11–17. The questionnaire included measures on (...) experiences with bereavement and lifetime engagement in self-harm, as well as measures of defeat, entrapment, social support, coping, and other psychological variables.ResultsAt baseline, 11% of young people reported exposure to a suicide death, and 62% to a non-suicide death. In addition, 21% of pupils reported ever engaging in self-harm, while 24% had experienced self-harm ideation without engaging in it. Cross-sectional multivariate logistic regressions showed that maladaptive coping, family social support, glorifying/normalising beliefs about suicide, and family self-harm were significantly associated with self-harm group membership. At follow-up, 9% of pupils reported exposure to a suicide death and 11% to a non-suicide death for the first time. A total of 29% of the sample reported self-harm at T2, and 23% reported self-harm ideation without engaging in it. Multivariate analyses found that stigmatising beliefs about suicide, glorifying/normalising beliefs about suicide, and self-harm ideation at baseline were the only variables to predict self-harm group membership prospectively. Bereavement experiences, whether by suicide or non-suicide, did not predict self-harm group status at baseline nor at follow-up.ConclusionsThis study provides support for the validity of a theoretical model of suicide, even though predictive ability over the 6-months period was limited. Although difficulties with recruitment may have limited the statistical power, this study provides insight into the prevalence and experiences of suicide bereavement among adolescents and the factors related to the onset and maintenance of self-harm. (shrink)

Es importante entender la posición de Aristóteles y su diferenciacon respecto a la de Platón. No se trata solamente de explicar elporqué del paso de la división tripartita del alma –racional,irascible y concupiscible– a la división bipartita –racional eirracional–, sino, también, de advertir y ser consciente de lasprofundas implicaciones que este paso tiene y, sobre todo, susconsecuencias en el nuevo estatuto del deseo en la vida moral.

Resumen El concepto de scientia plasmado en la obra de Guillermo de Ockham considera, en primer lugar, la teoría de la suposición, la cual transforma la visión del conocimiento evidente a partir del examen de términos y proposiciones como signos de las cosas. En segundo lugar, el conocimiento intuitivo de los singulares, el cual posibilita la formulación de proposiciones necesarias que describen hechos y estados de cosas. En tercer lugar, una perspectiva lógica de scientia como conjuntos de proposiciones que configuran (...) las distintas ciencias.The concept of scientia established in William of Ockham's work considers firstly, the theory of supposition, which transforms the view of the evident knowledge based on the analysis of terms and propositions as signs of things. Secondly, the intuitive knowledge of singulars, which allows the formulation of necessary propositions that describe facts and state of affairs. Thirdly, a logical approach of science as set of propositions that configure the different sciences. (shrink)

Tras situar al lenguaje como creador de realidades, el autor sostiene que la legitimación del modelo económico neoliberal se hizo sobre el discurso político y que el lenguaje económico es una lengua enunciada desde el poder. Postula el autor que el lenguaje político-económico creado durante la dictadura la trascendió y se insertó en la democracia, y trasparenta el nuevo mito emancipador basado en el mercado.

Tras el referente de las cuatro mil personas que posaron desnudas ante la cámara del fotógrafo Tunick, el autor aborda la intimidad corporal desenmascarada y propone desnudar también el comportamiento, mostrar en toda su magnitud qué somos y qué nos falta. Postula que la debilidad de los cuerpos individuales sobrelleva la fortaleza de la masa, la rebelión, el desafío. Traspasado el umbral de las prohibiciones y las inhibiciones, la performance sería un acto de provocación política, haciendo una recuperación de lo (...) que ya no nos pertenece pues lo han usurpado y capitalizado las instituciones, educacionales, comerciales, económicas, militares y políticas. Nuestra biología está moldeada por las instituciones. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Adrian Del Caro PAUL CELAN'S UNCANNY SPEECH On October 22, 1960, Paul Celan was in Darmstadt, West Germany, to accept the prestigious Georg-Bûchner-Preis. Winners of this prize are required by custom to give a speech on some aspect of Georg Büchner's writings, and Celan followed suit with a speech entitled "Der Meridian." The speech itself, as an address given in German in Germany to German listeners, was (...) uncanny, but it was Celan's "uncanny" discourse that had earned him this prize in the first place. In his poetry die uncanny takes on a life of its own. In the Meridian speech, dimensions of the uncanny in Büchner's writings are explored for the purpose of shedding light on the artistic impulse, and on poetry in particular. The poetic of Paul Celan is difficult to define from the aggregate of his poems, and hardly transparent in the Meridian speech, either. But it is the concentration on the uncanny in "Meridian" that makes the effort worthwhile. I will use the Meridian speech, examples from German literature, and examples of Celan's poems to unpack this uncanny. "Meridian," like so many words chosen by Celan, is full. Among the things it can mean are highest point, prime of life, circle from pole to pole, and lines numbered according to degrees of longitude. We speak also of a prime meridian, namely Greenwich, having the property of a center, of a locus from which we determine our bearings. Celan the linguist and etymologist knew and considered all meanings. "Uncanny" as a translation of German das Unheimliche is not quite sufficient, but it is a good starting point. German heim is English home, and unheimlich, unheimisch would be unhomely or unhomey—at least in the etymological spirit. When things are not as they are at home, they are unheimlich. Grimm's dictionary tells us that it wasn't until die end of Philosophy and Literature, © 1994, 18: 211-224 212Philosophy and Literature the eighteenth century that an emotive quality was added to this formerly cognitive adjective; it began at diis time to be associated with feelings of terror, dread, and anxiety. The Romantic Ludwig Tieck was among the first German writers to treat supernatural, uncanny themes, and as unheimlich became associated with the supernatural, it began to lose its sense of homeliness. Later on, E. T. A. Hoffmann became a master of die uncanny in his numerous weird tales. English "uncanny," which is still the best translation we have for unheimlich, experienced a similar development away from its origins in Scottish, where canny meant quiet, snug, cozy, and pleasant. The Oxford English Dictionary tells us that "supernatural, mysterious, uncomfortably strange or unfamiliar" were properties ascribed to "uncanny" after 1850. Poe's writings are uncanny in this modern sense. Freud devoted an essay to the uncanny in 1919. He made die point diat das Unheimliche is merely das Heimliche that we have repressed. Ifwe romanticize this idea, dien in the beginning all things were heimlich or homey to us, and it is only after consciousness thatwe become alienated from our home in nature, a condition which makes us feel unheimlich. Celan certainly had strong reason to focus on the earliest meaning of unheimlich, since he experienced homelessness in virtually every conceivable sense of the word, but then, so did his people, dieJews; first in their experience of the Diaspora, then in their "final" eradication during the Holocaust. The people without Boden or land became, by 1945, a people no longer of die earth. Freud linked the concept of das Unheimliche to its origin in heimlich. After exhaustively quoting the lexicologists Sanders and Grimm, Freud concluded that only Schelling had added a new dimension to das Unheimliche: "Uncanny would be everything that is supposed to remain a secret, remain concealed, but has emerged."1 This is credible enough, and fits Freud's repression theory. Freud's statement at the conclusion of the first part of his long essay would have appealed to Celan: "Heimlich is a word according to whose meaning an ambivalence develops until finally it corresponds in any uncanny way with its opposite. Unheimlich is somehow a kind ofheimlich... (shrink)

¿Qué es lo que hace, según Leibniz, que se pueda decir que nuestro mundo es el mejor posible? Varias interpretaciones, no siempre posibles de conciliar, se han propuesto. Sería el mejor porque en ese mundo las criaturas razonables obtendrían la mayor felicidad, o por cuanto realizaría la mayor cantidad de ser y realidad a nivel total, o incluso porque sería el que asocia las leyes más simples con los fenómenos más ricos y variados. El objetivo de este artículo es mostrar (...) que lo mejor ha de comprenderse en el sentido del método de Formis optimis, es decir, como lo que remite, en un genero dado, a la forma más determinada, la cual es a la vez única y la más racional. Así, la perfección del mundo no resulta de que concentraría la mayor cantidad de esencia y bien, sino de que constituye el orden más inteligible, donde cada cosa, sin ser forzosamente la más perfecta en sí misma, contribuye no obstante a la armonía universal, a saber, a la unidad de una multiplicidad que cumple mejor los fines divinos. For Leibniz, what makes our world be the best? Several interpretations not always compatible have been proposed. It would be the best, insofar as it would maximize the happiness of reasonable creatures, or insofar as it would achieve the largest quantity of being and reality as a whole, or insofar as it would combine the simplest laws with the richest and most varied phenomena. The aim of this paper is to show that the best is to be understood in the sense of the method de Formis optimis, as what refers, for a given sort of things, to the most determined form, which is both unique and the most rational one. Thus, the perfection of the world does not result from its containing the largest quantity of essence and of good, but from its forming the most intelligible order, in which every single thing, without being necessarily the best in itself, nevertheless contributes to the universal harmony, that is to the unity of a manifold fulfilling the divine ends in the best possible way. (shrink)

La tesis de la “colonialidad del saber” es filosóficamente débil e históricamente cuestionable. A través de un análisis de una variedad de textos de autores del “giro decolonial” demuestro que hacen afirmaciones no fundadas respecto a la conexión entre la epistemología cartesiana y las condiciones y relaciones socio-políticas de dominación en América Latina (dominación colonial, explotación capitalista, racismo, sexismo). Sostengo que su conceptualización de las ciencias naturales y sociales, además de su caracterización de la epistemología cartesiana, son superficiales e históricamente (...) discutibles. Concluyo que la relación entre la epistemología y la política que la colonialidad del saber presupone no es plausible y se debe reformular. (shrink)

Reading these self-superior texts through the theories and commentaries of Karl Marx, Sigmund Freud, Walter Benjamin, Michael Taussig, Theodor Adorno, and others, Magee explores the West's obsession with seeing its commodities, from Coke bottles to cakes of Pears' Soap, as objects of native fascination and fetishism.".

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 259 to the non-Latin reader; instead, it turns out to be a sort of catalogue of opinions on a wide variety of philosophical topics held by many of the thinkers active in the period: between St: Paul and. Marsilius of Padua. But a few facts and figures will, I think, show why' La filosofia medievale is more properly characterized as Liber Sententiarum than Antologia di testi...... (...) Of the book's 440 pages, 306 are occupied by actual text materials, the balance being. taken up with. bit-bibliographical prefatory remarks to each of the selections, an index, and the Table of Contents. Since selections from the works of thirty-five mediaeval authors are presented (!), an equable distribution of the 306 pages would leave something less than nine pages to be devoted to each writer. But as some of the selected figures, e.g., Augustine, Aquinas, and Ockham, have as many as 29 pages devoted to their writings, the others are given wholly inadequate representation. Now from this it can be easily seen that at best, i.e., where the full upper limit of space is assigned to the writings of any one of the mediaevals, his attack and stand on some chosen philosophical issue might be fairly represented. But when we look to the few men who are thus singled out for special consideration and note that their allotments of pages are spent on a great number of topics, drawn from many different works, the effect within the scope of a single "lengthy" selection mirrors perfectly the patchy and kaleidoscopic character of the entire collection. On the positive side, it must be noted at once that the translations are excellent: faithful and clear. The prefaces, albeit quite general, are accurate and informative; while the bibliographies, particularly those that deal with primary sources, are up-to-date and helpful. Further, it was most gratifying to find that this volume included selections culled from the writings of such oft-referred to, but never-anthologized figures as Peter Damian (289 pages), Gilbertus Porretanus (5~ pages), Vincent of Beauvais (4 pages), and Siger of Brabant (3 pages). An error occurs in the Table of Contents where Giustino, Atenagora, and Tertulliano, who should be listed under "L'apologetica cristiana," are cited under "Nuovo mestamento." To sum up: in a foredoomed attempt to be exhaustive of i momenti pith importanti del travaglio speculativo... dell'umanit~t per oltre 13 secoli, dall'avvento del Cristianesimo alle soglie della Rinascenza (Foreword), the eight collaborating editors of La filosofia medievale bit off much more than even their considerable talents could possibly have chewed--let alone properly digested. As a result, this book of readings, despite the excellences pointed out above, comes off a Book o] Sentences upon which (unlike Peter the Lombard's) only one Commentary can be written: inadequate. HERMAN SHAPIRO San lose State College Juan de Vald~s: la sua vitae il suo pensiero religioso. Con una completa bibliografia delle opere del Vald~s e degli scritti intorno a lui. Seconda edizione riveduta ed aggiornata. By Edmondo Clone. (Napoli: Fausto Fiorentino Editore, 1963. Pp. 225. = Collana di Studi e Testi di Letteratura, VII.) The Spaniard Juan de Vald~s (ca. 1495-1541) is one of the most significant personalities of Reformation times. He represents the flowering of Erasmian religious thought. Vald~s however keeps referring his readers to St Paul rather than to Erasmus. For Vald~s "the 260 HISTORY OF PHILOSOPHY Christian business" is not knowledge but experience. He founds religious certainty on individual inspiration and emphasizes charity against external written law. A man inspired by God becomes autonomous and acquires a mind of his own--independent of external authorities. This valuable study (pp. 5-109) is followed by an extensive bibliography (pp. 113--209) in which it could be added that Vald~s' Al[abeto Cristiano was reprinted in 1948 by the Editorial "La Aurora" of Buenos Aires. In 1946 this publisher considered (in the Preface to his reprint of Vald~s' Dicilogo de Doctrina Cristiana, p. 12) republishing also Vald6s' Ciento y diez consideraciones divinas. PAUL T. FUrIRMAN~ Columbia Theological Seminary Descartes. Oeuvres philosophiques. Tome I (1618-1637.) Textes 6tablis, pr6sent6s et... (shrink)

El artículo analiza la conexión entre el cambio social, producido en gran medida por el desarrollo de la ciencia y la tecnología, y la transformación (adaptación) de la filosofía del derecho. En la sociedad tecnológica, es necesario atender al concepto calidad de vida, esto es, las condiciones de desarrollo y de reproducción corporal y espiritual del ser humano individual. En este sentido, el concepto calidad de vida posee un significado vinculado tanto a la libertad y a la democracia, como relacionado (...) con los peligros de las innovaciones científico-tecnológicas. Una filosofía del derecho adaptada al cambio social ha de centrarse en el concepto calidad de vida. (shrink)

Mostramos, primero, que lo que caracteriza la pintura holandesa del siglo de oro, según Fromentin, no tiene que ver con la interpretación de la pintura neerlandesa por Hegel, sino con su visión de esta pintura como una transcripción ajena a cualquier consideración moral, emocional o intelectual. Mostramos, después, que la manera como la pintura neerlandesa del siglo xvii representa la guerra contribuye a la construcción de la identidad y de la conciencia nacional de los holandeses a través de una iconografía (...) propagandística. Por último, examinamos el estatuto del sentido moral en la pintura holandesa y nos preguntamos: ¿qué nos dicen las pinturas de género? ¿De qué nos hablan? (shrink)

La actitud que asume Descartes con respecto a la historia es inseparable del desmoronamiento del cosmos de Aristóteles y Santo Tomás a fines del siglo XIII, y del profundo sentimiento de soledad que sobrecoge al hombre. Lejos de reflejar la fuerza de un pensamiento seguro del poder de su pensar, la modernidad de Descartes traduce la contingencia y la soledad radical de una subjetividad que experimenta en su nuevo poder-pensar la impotencia del pensamiento para fundarse a sí mismo en el (...) ejercicio discontinuo de lo que define al hombre, el cogito. (shrink)

El estudio científico-social del conflicto armado colombiano se ha convertido en un escenario más del conflicto basado en fuertes desacuerdos teóricos y filosóficos. Esto se debe a las inherentes dimensiones normativas e ideológicas de las ciencias sociales, las cuales afectan los marcos teóricos y los métodos científicos empleados y, por ende, la manera en que se perciben los “hechos” a analizar. Incide también en el tipo de explicaciones y variables que serán relevantes y las conclusiones a que se llega. El (...) artículo sostiene que las tesis filosóficas de Alasdair MacIntyre pueden explicar y elucidar este problema además de apuntar hacia una solución. (shrink)

Este artículo realiza un análisis de los poemas de Luis Cernuda y Federico García Lorca que pertenecen a la generación del 27, un grupo de escritores españoles que surgió a inicios del siglo XX, que se distingue por la inmediata accesibilidad que suscitan para los lectores de su época, ya que adaptaron adecuadamente la poética del modernismo literario, que se opuso al determinismo y el estructuralismo estáticos del lenguaje como expresión. El propósito de este estudio es percibir las variantes, producto (...) de la contrastación de categorías, que se patentizan a partir de la extracción de los tópicos propios de los versos, para después corroborar con los paradigmas inmanentes del surrealismo, que están expuestos en los manifiestos de André Bretón, junto con la cosmovisión que adoptan Octavio Paz y Paul Illie. (shrink)