Brian Cutter objected to the consequence argument due to its dependence on the principle that miracle workers are metaphysically impossible. A miracle worker is someone who has the ability to act in a way such that the laws of nature would be violated. While there is something to the thought that agents like us do not have this ability, Cutter claims that there is no compelling reason to regard miracle workers as metaphysically impossible. However, the paper contends that miracle workers (...) are indeed impossible according to well-known theories concerning the laws of nature. This result highlights the reliance of the consequence argument on a plausible premise, which is widely accepted by proponents of non-Humean views of laws. The paper also provides a way to explain away the intuition that miracle workers are possible, but this has the upshot that a recent, two-dimensional formulation of the consequence argument is unsound. (shrink)

La celebración de fiestas en honor a los santos patronos de las comunidades andinas es una de las manifestaciones de religiosidad más extendidas desde Colonia. Másallá de entenderla como una manifestación en continuidad directa con las prácticas cúlticas del Tawantinsuyo o la ritualidad católica española, consideramos que esta festividad es un fenómeno emergente que debe ser analizado en su especificidad. El objetivo de este artículo es analizar la figura del santo y su eficacia simbólico-ritual en la fiesta patronal andina desarrollada (...) durante el periodo colonial (XVI-XVII). A partir del análisis de una serie de crónicas coloniales, intentaremos mostrar que las especificidades rituales de la fiesta y de la operación del santo como símbolo icónico dominante permiten comprender su eficacia simbólica, así como también la co-existencia de diversas interpretaciones y escenificaciones rituales que darían cuenta de la agencialidad ritual de la comunidad. The celebration of festivities in honor of the patron saints of the Andean communities is one of the most widespread manifestations of religiosity from the Colony. Beyond understood as a manifestation in direct continuity with the cultic practices of the Catholic ritual Tawantinsuyo or Spanish, we believe that this festival is an emerging phenomenon that must be analyzed in its specificity. The aim of this paper is to analyze the figure of the saint and their efficacy in symbolic ritual Andean fiesta developed during the colonial period (XVI-XVII). From the analysis of a series of colonial chronicles, try to show that the specific rituals of celebration and operation saint as provide insight dominant iconic symbol symbolic effectiveness, as well as the co-existence of different interpretations and stagings rituals give account of agency community ritual. (shrink)

En el actual clima de acechantes cuestionamientos sobre la identidad regional, suelen tener recepción versiones cuando no ahistóricas o esencialistas, deterministas o simplistas que lo que hacen es reducir la noción arrinconándola en categorías que poco o nada aportan a la autocomprensión de nuestros pueblos. De modo que resulta pertinente volver sobre una mirada en que la identidad debe ser concebida como un fenómeno social complejo, conflictuado y relacional en constante reconstrucción. Nuestra América, en este sentido, sigue siendo un texto (...) fundamental porque no solo permite comprender la idea de nación moderna que propone el cubano, sino también el modo de construirla. Un proyecto sociocultural inconcluso y que lo será solo si acepta la diferencia como constructo base de nuestra heterogénea realidad. In the current climate of pressing questions about regional identity, there tends to be, if not ahistorical or essentialist versions, at least determinist or simplistic ones that only reduce the notion cornering it into categories that contribute little or nothing to the understanding of our peoples. Therefore, it is pertinent to turn our eyes toward a vision of identity that should be conceived as a complex, conflictive, and relational social phenomena in constant reconstruction. “Nuestra América”, in this sense, continues to be a fundamental text since it not only permits us to understand the idea of the modern nation proposed by the Cuban, but also the way in which it must be build. This is an inconclusive sociocultural project which will only be finished if difference is accepted as a basic building block of our heterogenous reality. (shrink)

El presente artículo apunta a discutir cómo los actos cívicos o los monumentos actuaron en los albores del siglo XX como mecanismos de articulación dinámica de la “chilenización” en el desierto tarapaqueño, particularmente en el puerto de Iquique. Se reflexiona desde una perspectiva sociohistórica en torno a las fiestas públicas como rituales simbólicos donde se materializa la integración y/o pertenencia a la comunidad nacional; eventos cívicos que no dejaron de ser menos persuasivos como otras formas mas “violentas” de implantar y (...) promover el sentido de la Nación en los nuevos territorios anexados al Estado chileno. (shrink)

El artículo trata sobre las visiones de la historia comprometidas en la gubernamentalidad neoliberal, pragmática y presentista, y sus relaciones con el fascismo utópico, futurista y destinal. Para iniciar este debate usa como punto de arranque los análisis y discusiones biopolíticas; al mismo tiempo se pregunta sobre las condiciones de una visión histórica de la filosofía que pueda servir de alternativa a las filosofías del origen o del destino sin diluirse en el debate sobre las épocas históricas.

O artigo analisa, a partir sobretudo do pensamento de Hannah Arendt, o desafio que representa para a política “viver junto”. Embora a expressão origine-se com o ensaísta francês Roland Barthes, o objetivo do artigo é quadruplo: (1) apresentar seu fundamento ontológico na condição humana ou existencial de “ser-com”, ou seja, de ser junto aos outros, pensada desde Martin Heidegger; (2) descrever seu sentido político pela conjugação entre isonomia e diferença na forma da pluralidade pela qual cada pessoa pode aparecer singularmente (...) em atos e palavras, de acordo com uma liberdade frente a quaisquer predeterminações; (3) demonstrar como a recente situação da pandemia de Covid-19 radicalizou o impasse de viver junto – e separado – em sociedade, particularmente no caso do Brasil, colocando em relevo uma dimensão coletiva da liberdade pela interdependência entre os seres humanos; e (4) apontar a importância da forma de governo da república, mas também os perigos da sua fragilização nas democracias contemporâneas no que se refere à dificuldade de responder – como viver junto? (shrink)

The formation of the moral point of view in Bernard Williams’ work might be understood as taking place between two central concepts: the individual and the community. It is through the tension between these two poles that some form of knowledge is acquired. In Williams’ work, the individual virtue takes the name of authenticity, and the communitarian knowledge is, importantly, ethical confidence. A philosophical peer of Williams, Alasdair MacIntyre, has dealt with the same question, although in very different ways. They (...) are usually taken to be philosophical rivals in many respects, especially regarding their political views, their views on religion and their thoughts on Aristotle. But if we look deeper into their claims, we should discover that not only do they have similar ethical concerns, as their responses to those concerns are not, in essence, as different as they seem. My purpose with this paper, however, is not to deny the important differences between the two philosophers, but rather to make conspicuous Williams’ demanding ideas on the formation of the moral point of view by (1) connecting significant portions of his work and (2) contrasting his ideas with that of a philosophical “rival,” namely by interpreting MacIntyre’s own declarations on Williams’ work. It will stand out that both philosophers’ motivation to do ethics is to grant an equilibrium between the individual conscience and the moral knowledge that is acquired within a community. (shrink)

The reductionist/anti-reductionist debate about testimonial justification (and knowledge) can be taken to collapse into a controversy about two kinds of underlying monitoring mechanism. The nature and structure of this mechanism remains an enigma in the debate. We suggest that the underlying monitoring mechanism amounts to emotion-based stereotyping. Our main argument in favor of the stereotype hypothesis about testimonial monitoring is that the underlying psychological mechanism responsible for testimonial monitoring has several conditions to satisfy. Each of these conditions is satisfied by (...) our “hot” stereotypical capacities. Intergroup emotions play a key role here. Intergroup emotions inform the agent about which candidate stereotype is better suited to the current situation. Emotions serve as evidence that makes a certain stereotype and its particular profile of features more or less expected. (shrink)

In the context of business, interactions between individuals generate social systems that emerge anywhere within a corporation or in its relations with external agents. These systems influence the behaviors of individuals and, as a result, the collective actions we usually attribute to corporations. Social systems thus make a difference in processes of action that are often morally evaluated by internal and external agents to the firm. Despite this relevance, social systems have not yet been the object of specific attention in (...) the literature on moral agency in business. To fill this gap, I construct a theoretical framework based on Luhmann’s ideas on social systems and morality. In particular, I argue that morality is a phenomenon that occurs in communication, and an agent can engage in morality in three different ways (as a _moral factor_, an _expressive moral agent_, or a _reflective moral agent_) depending on the functions it plays in communicative interactions. Based on this framework, I argue that social systems in business can be considered moral agents of those types. (shrink)

Este artigo tem como objetivo principal analisar o pensamento desenvolvido por Georges Canguilhem e Gilbert Simondon sobre dois conceitos principais: o conceito de organismo e de máquina. A intenção é de reconstruir, a partir das continuidades e descontinuidades entre os dois conceitos, o raciocínio desenvolvido pelos dois autores sobre esses temas na história da filosofia francesa do século passado. Assim, tomamos como escopo as obras La connaissance de la vie, publicada por Canguilhem em 1952 e a tese complementar de doutoramento (...) de Simondon, orientada por Canguilhem, Du mode d’existence des objets techniques, de 1958. A partir disso, o texto se divide em seis partes: uma introdução, onde damos as especificações de escopo e de análise, seguida pela primeira parte, onde analisamos os conceitos de pensamento, conhecimento, sujeito e objeto. Em seguida, na parte dois, analisamos os conceitos de máquina, mecanismo e motor, como utilizadas em Canguilhem, e os conceitos de indivíduo, elemento e conjunto técnico desenvolvidas por Simondon. A terceira parte se dedica a analisar a questão do autômato, bem como os conceitos de mecanismo e finalismo. A quarta parte desenvolve o conceito de organismo-máquina e os conceitos de potencialidade e de teleologia desenvolvidos principalmente em Canguilhem. Por fim, na conclusão, analisamos as aproximações e distâncias entre os dois autores, bem como a imagem do monstro e do robô. (shrink)

Si en la tradición cristiana suele subrayarse el carácter penitencial del “pescado”, el presente estudio pretende acercarnos a los textos de la tradición neotestamentaria y judía que lo presentan como un elemento del banquete escatológico, subrayándose, sobre todo, su perspectiva mesiánica y escatológica.

La carta de Santiago suele ser presentada por los estudio­ sos como un escrito fuertemente arraigado en la tradición sapiencial de Israel. Pero una mejor comprensión de su mensaje exige ampliar sus claves y perspectivas de lecturas, por ello en el presente trabajo se realiza una aproximación al carácter profètico de la carta y de su mismo autor. Y se muestra que, además de recoger y usar numerosos materiales procedentes de la tradición profètica, el escrito y su autor se sitúan (...) en la senda del mejor profetismo de Israel por los temas que le preocupan y desarrolla, por el gènero literario o la forma de expresión que utiliza, así como por la sensibilidad que evidencia, por la actitud que adopta y la respuesta que da a la problemática realidad que viven los destinatarios de sus palabras. (shrink)

Editorial y presentación del número a cargo del editor de la revista.

Postulo una lectura de la poesía chilena que tiene como objetivo poner de relieve un nuevo protocolo de interpretación, entendimiento y desciframiento de las claves que vinculan al creador, al lector, a la sociedad y a la cultura con el entorno ambiental.

David Hume’s historical thought was shaped before he even began writing the History of Great Britain in 1752. This article shows how Hume developed his historical thought in an attempt to combine two historical structures: the natural-jurisprudential conjectural history of the Treatise of Human Nature and the early eighteenth-century historical narratives of modern Europe that featured in his Essays. The Treatise’s conjectural history used the developmental categories “rude” and “civilised” to explain the origins of justice, government and the moral sentiment. (...) The narratives of modern Europe, in contrast, revolved around the historical categories “ancient” and “modern.” Hume’s historical thought was shaped by the attempt to merge those two structures into a single, coherent structure. The critical question concerned the relation between the ancient and the modern: was modern Europe merely a “revival” of classical antiquity? Or did it have new, “post-ancient” dimensions? The article shows how Hume gradually distanced classical antiquity from modern Europe, thereby creating space for exclusively modern concepts such as “civilised monarchies” and the narrative of modern civilisation that structured his History of England (1754–1762). The paper concludes by suggesting that this structure defined Enlightenment philosophical history, not just Hume’s version of it. (shrink)

Philosophical discussion tends to converge on the view that narratives are at the center of the emotion of grief. In this article, I expand on this kind of view. On the one hand, I argue that key strands of phenomenological and neuroscientific studies suggest that grief consists in a complex emotional process of disconfirmation-and-updating of the narrative self-model. By heuristically drawing on an analogy between binocular rivalry and grief, I show that certain salient aspects of the phenomenology of grief, such (...) as self-alienation and ambiguity, are straightforwardly reflected by this account. On the other hand, I argue that this hierarchical approach has the resources to: (i) show that both narratable and unnarratable experiences of personal loss are both instances of grief; and (ii) differentiate between narratable and unnarratable experiences of grief, without compromising the view that self-constituting narratives are at the center of the phenomenon. (shrink)

En este artículo se ensaya un análisis de los presupuestos, de las consecuencias, que entraña la concepción cartesiana del saber. Y se llega a la conclusión de que toda la reflexión de Descartes se puede leer también como una filosofía de la historia en la que está la raíz de la idea moderna (y contemporánea) de progreso.

Este artículo analiza el rol de la escuela chilena en la comunidad andina y las demandas locales por un sistema educativo permanente. Dentro de este contexto, se realiza una discusión en torno al Estado, la construcción de la nación y la utilización de la escuela como instrumento disciplinador de la sociedad. Asimismo, se analiza la experiencia histórica de la escuela en el sur peruano, como parte de un proceso que antecede a la instauración del modelo educativo nacional chileno, relevando la (...) praxis política que las propias comunidades asumen en torno diversos petitorios por la presencia de profesores y de establecimientos educacionales en los sectores cordilleranos andinos. (shrink)

Medicine is arriving at a new millenium. One of its most urgent tasks is to reconcile social health demands with a renewed medical paradigm capable of including them. This challenge requires a reexamination of the definition of medicine.This work takes up the original greek definition of medicine (Tekhne Iatrike) and the Medical Act according to P. Lain Entrago, and analyzes Heidegger's interpretation of Tekhne. It points out the two main ways in which current medical practice is sustained: the Instrumental Medical (...) Act (IMA), which organizes medical production, and the Productive Medical Act (PMA), which motivates it. (shrink)

Este artigo discute como os conceitos de mediação e representação se articulam na reflexão de Carl Schmitt em alguns de seus primeiros escritos e preparam o terreno para a formulação da ideia de representação política em um de seus trabalhos mais conhecidos: Teoria da Constituição. O procedimento mediante o qual se traduz uma realidade amorfa ou um coletivo em forma de representação política se atém à noção de presentificar algo ausente ou tornar visível algo invisível. Toda ideia entra no mundo (...) empírico como hóspede forasteiro e para ganhar existência ou visibilidade necessita de uma decisão soberana pela sua representação. A finalidade deste estudo é explicar o modo pelo qual ocorre este procedimento. (shrink)

v. 1. Olhar sociológico pós-moderno -- v. 2. Insolúvel busca de solução -- v. 3. Felicidade possível.

Resenha de: CHAMAYOU, Grégoire. Teoria do drone. Tradução de Célia Euvaldo. São Paulo: Cosac Naify, 2015.

This paper raises a new form of speaker error objection to the analysis of disputes as metalinguistic negotiations in cases in which disputants reject that analysis. It focuses on an obvious but underexplored form of speaker error: speakers’ misattribution of contents both to others and to themselves. It argues that the analyses of disputes that posit this type of speaker error are uncharitable in three different ways: first, by portraying speakers as mistaken interpreters of their interlocutors; second, by portraying speakers (...) as uncharitable interpreters of their interlocutors; third, by portraying speakers who retract their claims as mistaken interpreters of their own prior utterances. Taken together, these unfavorable consequences weigh significantly against the plausibility of this type of analysis for the cases in question. (shrink)

Overzicht van de griekse filosofie van de Monisten tot en met het Neo-Platonisme.