RESUMEN En el presente artículo se analizan las vinculaciones entre la persecución teológica, jurídica y cultural que padecen los marranos peninsulares de los siglos XVI y XVII, y las prácticas, materiales y sobre todo teóricas, en cuyo ejercicio se ven éstos obligados a construirse una identidad religiosa propia. La disidencia marrana se revela como una forma específicamente hispánica de la crítica propia de esa primera modernidad que alcanza su apoteosis con los grandes principios de la Ilustración europea.

In this article we search the sense of some letters that Descartes exchanges with Mersenne about a “mean book” in which some emblematic theses of the so called libertinisme érudit are exposed. The correspondance of the 30’s, the period in which the philosopher is constructing his system of metaphysics, shows clearly his antagonic position against the theoretical world of libertinism, and, therefore, the philosophical importance of this intellectual movement at the very moment that the “new philosophy” is being constructed. The (...) relevance that the metaphysics of Descartes gains in historiography of philosophy, might be the reason why that libertinisme érudit has fallen into oblivion until at least the second half of XXth century. (shrink)

In this article, I try to determine the innovatory moment of Descartes´ Metaphysics, that is, the conceptual work that became the turning point in the most significant philosophical polemics in the subsequent period after the construction of Cartesian system. This turning point is the way Descartes thinks the concept of divine power, rather than the discovery of the cogito or its implications in re-shaping knowledge. Starting from this, Descartes will forge the concepts of transcendence and rationality, so essential in his (...) works and all along the second half of XVIIth century. (shrink)

In this paper I discuss one of the most significant strategies in Spinoza’s theoretical approach against those that entrave its understanding in a very powerful way. As well as Descartes, Spinoza uses the inmediate or unreflexive experience for developing his conception of free will or the distinction between body and soul, but he does so in order to prove that the experience is useful to demonstrate some purely anti-Cartesian thesis that express the core principles of Spinozism.

En este artículo se ensaya, por un lado, un examen de la reflexión cartesiana sobre el concepto de sustancia –reflexión que cristaliza en una teoría difusa, dispersa en múltiples pasajes de su obra– subrayando sus puntos más problemáticos (aquellos sobre los cuales la filosofía postcartesiana del XVII se verá obligada a posicionarse, siempre críticamente), y, por otro, un análisis de la manera como la teoría que Descartes construye a propósito de dicho concepto hace plenamente visibles los principios fundamentales que gobiernan (...) la progresiva constitución de su metafísica: el creacionismo divino y las lógicas que éste implica (equivocismo y analogía). (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.

Recensión de M. J. Falcón y Tella, La desobediencia civil, Marcial Pons, Madrid, 2000.

We study how the optimal contract in team production is a¤ected when employees are averse to inequity in the sense described by Fehr and Schmidt (1999). By designing a reward scheme that creates inequity o¤ the desired equilibrium, the employer can induce employees to perform e¤ort at a lower total wage cost than when they are not inequity averse. We also show that the optimal output choice might change when employees are inequity averse. Finally, we show that an employer can (...) gain, and never lose, by designing a contract that accounts for inequity aversion, even if employees have standard preferences. (shrink)

This paper aims to clarify and defend the distinction by Isaiah Berlin between “negative liberty” on the one hand, and “positive” and “communal liberty” on the other. This distinction has been attacked by those who believe it breaks the necessary harmony with equality or fraternity, virtues that many progressive authors place on the same plane as freedom. Instead of speaking of “negative liberty,” as proposed by Berlin, we propose to call it “classical” or “formal” liberty. In turn, rather than speaking (...) of “positive” liberty, we propose to say “possessive liberty” and “communal liberty.” Thus, Isaiah Berlin should have spoken of three concepts of liberty and have stressed that the latter two may be destructive of the first. Possessive and communal liberty can be significant aspects of a society, but should not be confused with personal liberty. The promotion of possessive and comunal liberty is often accompanied by invasions of formal liberty. (shrink)

This paper analyzes the concept of alterity in the thought of Emmanuel Levinas and its importance to make a critic of the ethical ones of dialogical inspiration. As opposed to the conception of the intersubjective relations founded on in a previous community, the alterity concept shows the necessity to think the sense to us of the ethics from the other.

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)

This paper takes a phenomenological perspective regarding the difficulties encountered in daily life by man in prehistory. I argue that the economics of beingnecessarily establishes man as a being that must make choices. Of these, man must eventually arrive at the realization that higher, rather than lower choices will safeguard human survival, well being and allow for prosperity. The economics of being is a form of identifying economic choice-making as a natural disposition of man’s. It is the latter condition that (...) makes man act in the world. However, even though man must act, action cannot be blind. Instead, human action is motivated and guided by man’s sense of interiority. That is, man’s existential capacity for self-reflection is also what can deliver us to autonomous rule. This form of reflective choice-making is a creative act. The paper attempts to trace this aspect of the human condition back to prehistory, in order to demonstrate that societies, institutions, invention, technology, artistic creation and economic responsibility come about as the result of human industriousness. None of the aforementioned are creations of modern man. (shrink)

Este artículo examina, de manera breve y panorámica, algunas contribuciones desarrolladas por el grupo de pensadores bolivianos y mexicanos Comuna dentro de la concepción de revolución del marxismo inicial de los pensadores Karl Marx y Federico Engels. Entre las contribuciones que se destacan se cuenta la producción de un marxismo situado que permite ver algunas complejidades no tomadas en cuenta por lo que Perry Anderson (2005) ha llamado “marxismo occidental”. Estos autores se sitúan desde el comunismo como identidad política de (...) una memoria espectral y desde allí desplazan la noción de una clase preexistente que contenga en sí las condiciones de emancipación universal. Estos autores señalan que el sujeto de la transformación social se construye en las condiciones de la lucha social y la lucha política frente a sus adversarios de clases en la disputa por el sentido común desde el Estado y más allá de este y el capital. Con ello estos autores generan una ruptura respecto del enlace entre sujeto universal y revolución desarrollado por Marx en el siglo XIX. (shrink)

Con ocasión de la edición digital de sus Obras Completas y... nada más.

My dissertation is a critical study of Jose Ortega Y Gasset's attempt to reconcile his notion of lived-experience , which is fundamentally immediate experience, with his idea of life as vital-reason. But life as vital reason is, itself, best understood as consisting of life as a rational-existential project. This, in effect is Ortega's manner of fusing idealism and realism. The result of this mediation is to be interpreted as the self-with-things or what amounts to: I-in-the-world. Man is never what he (...) is in his immediacy and therefore he must create his essence through a self-conscious existential project. Thus, Ortega's notion of life as radical reality is the culmination of an underlying dialectic that is present throughout his work. That is, man's self-awareness of his life as a pre-reflective extranatural phenomenon vis-a-vis the material world can only be understood through reflection and therefore never in its immediacy. Therefore I conclude that for Ortega the synthesis of these apparently antithetical notions culminates in a form of subjective idealism given that primacy is necessarily attributed to the self over the external world. Even though I accept the fundamental tenets of his argument concerning the synthesis of Realism and Idealism and Rationalism and Vitalism, I have focused upon the inherent tension that exists in any such reflective endeavor. I believe that due to Ortega's emphasis that all reflection must originate and therefore concern itself with life as phenomenon, his philosophy necessarily gives primacy to the self over the material world . In arguing "Yo Soy Yo Y Mis Circumstancias" Ortega stresses the character of the Rational Vitalism that results from my self-awareness of my life as a problem for reflection that is forged through my necessary dealings with the world. The result of this self-knowledge is the foundation of a metaphysics of life that is best understood as man as radical reality. (shrink)

Davidson declara que nunca podemos saber cuáles de nuestras creencias son verdaderas. Este artículo analiza y critica las razones y presupuestos de esta afirmación; y defiende una posición alternativa, inspirada en Wittgenstein, que no incurre en los inconvenientes de los que adolece la postura de Davidson. Davidson claims that we will never be able to tell which of our beliefs are true. This paper aims at analysing and criticizing the reasons and assumptions underlying this claim; also tries to underpin an (...) alternative position, drawn from Wittgenstein, which doesn¿t have the drawbacks that Davidson¿s theory does have. (shrink)

Neste artigo é caracterizado o contexto em que emerge a LBSE em Portugal. A mudança de prioridades aí expressas consiste na adopção de medidas que têm como denominador comum a Educação para a formação pessoal e social dos indivíduos. Com base nestas mudanças, procurase evidenciar a criação de uma nova área - Formação Pessoal e Social- que contribui para a construção de um novo conceito de saber: um saber amplo, integrado e total. Cet article caractérise le contente où la Loi (...) des Bases du Système éducatif émerge. Le changement de priorités y expressés consiste dans l'adoption de mesures qui ont comme denominateur commun l'éducation pendant qu'elle vise la formation personnelle et sociale des individus. D'aprés ces changements on essaye de relever la création d'une nouvelle área -Formation Personnelle et Sociale- qui permet la construction d'un nouveau concept de savoir: un savoir vaste, intégré et total. In this article is characterised the context in which LBSE rises in Portugal. The priorities change there expressed is grounded on the adoption of measures whose commun denominator is the education for the personal and social formation of individuals. Based on these changes one airs to underline the creation of a new field-Personal and Social Formation- which contributes for the construction of a new defenition for learning: an extensive, integrated and general learning. (shrink)

A partir de la question de la possibilité de l’idéalisme transcendantal dans la deuxième section du SIT, nous analysons le statut des preuves de l’idéalisme transcendantal, en tentant d’en fournir une systématisation. Dans ce cadre, nous essayons de montrer, d’une part, que la problématique d’une preuve de l’idéalisme transcendantal dans le SIT rejoint la dimension critique de la philosophie kantienne et, d’autre part, que ce problème conduit Schelling à un dépassement de l’idéalisme transcendantal dans une philosophie de l’art.With a view (...) to the question of the possibility of transcendental idealism in the second section of the STI, the status of the proofs of transcendental idealism is analysed, and an attempt is made to systematize these proofs. In this context, it is shown that, firstly, the issue – a proof of transcendental idealism in the STI – remains within the critical dimension of Kantian philosophy and, secondly, that this problem leads Schelling beyond the limits of transcendental idealism into a philosophy of art. (shrink)

Tradução do texto Panorama do progresso da sociedade na Europa.

Este artigo propõe aproximações entre Hume e Mandeville a partir do modo como cada um deles entende a divisão do trabalho como um fenômeno moderno característico das sociedades comerciais europeias. O ponto de partida, comum a ambos, é a ideia de que o homem, ou a natureza humana, é um animal movido por paixões muito semelhantes, senão idênticas, às de outros animais, notadamente os mamíferos. A antropologia subjacente à divisão do trabalho tem, portanto, uma raiz fisiológica. O mesmo paradoxo interessa (...) a esses autores: o processo de divisão do trabalho, que possibilita a produção de tantos artefatos excelentes, é o trabalho de artesãos não qualificados. Há, portanto, uma disparidade entre o produto e o princípio que o engendra. Como pretendemos mostrar, este é o leitmotiv de uma crítica, dirigida por Hume, às provas teleológicas da existência de Deus. (shrink)