In this article the chief lines of current American epistemological thought are outlined, as are the criticisms which each of these perspectives has received. A special emphasis is placed on the distinction between internalism and externalism. Mutual criticisms are made between the foundationalists and the coherentists, and the reliabilist standpoint is developed in detail in order to show that Virtue Epistemology is able to capture some of the best intuitions arising from the justification of belief.

This essay proposes the use of scientific investigation for Latin American and Caribbean public managers so they can reach their 21st century goals. The article’s thesis relies in the usage of social science research techniques and methodologies in the public management solving process of a 21st cen..

Suele considerarse a Hegel (1770-1831) el filósofo europeo más importante desde Kant. Su influencia se extendió por todo el mundo hasta la Segunda Guerra Mundial, sobre todo a través de su discípulo díscolo, Karl Marx. Desde entonces, su importancia ha tendido a verse eclipsada por una marea creciente de polémica antimodernista, que ha ido de Heidegger al postmodernismo (aunque de forma ocasional e intermitente haya vuelto a prestársele atención). La visión que Hegel tenía de la Revolución Francesa fue fundamental en (...) la forja de su pensamiento político. Sin embargo, a pesar del papel decisivo que desempeñó en el desarrollo de sus ideas, su reacción ante este acontecimiento ha sido sistemáticamente malinterpretada. Mediante la presentación de un relato más fiel de la interpretación que Hegel hizo de su propia época, el argumento que aquí se expone sitúa su respuesta a los acontecimientos contemporáneos en el contexto de una serie de Revoluciones Mundiales que determinaron el significado de su época. Esta manera de aproximarse al problema sirve para ilustrar la singular combinación de razonamiento histórico y filosófico de la que dependía el pensamiento de Hegel. Cuando procedemos de ese modo, la reconstrucción de sus argumentos nos lleva a poner en cuestión la aplicabilidad de las ideas políticas del pasado a los periodos históricos posteriores. (shrink)

Idealistische weltanschauung.-- Heroische ethik.-- Aristokratische politik.

This is Palmer 2004 years come to Taiwan, Lo Fu Jen Catholic University in light of the second lecture series lecture, described as vulgar different flow history of Western hermeneutics. This means a comprehensive history of hermeneutics unifying different from the contemporary general domain of hermeneutics for individual study. This ancient Egypt, Rome hope臘nervous, then interpretation of the Bible, the Protestant development, the liberation of neural science, until the liberation of Latin America contemporary neural science, etc., all kinds of important (...) interpretation of the provision of interpretation of the form of sperm Jie. Tirelessly road ahead, not only the context of the history of hermeneutics with management and to clarify the effect of comb, more understanding of how hermeneutics itself with the meaning of integration, resulting in program like dragon eye-dotting enlightening. This article is the second lecture made by Richard Palmer in Taiwan in 2004, entitled as "An Unconventional History of Hermeneutics in the West," indicating that such a general history of hermeneutics is different from the various hermeneutic studies on individual fields. This paper makes outstanding explications on those important hermeneutic forms of ancient Egypt mythology, Greek and Roman mythology, Biblical interpretation, the development of the Protestant, liberation theology and even the contemporary liberation theology of Latin America, not only sorting out and clarifying the historical contexts of hermeneutics but also inspiring us on how to understand and unify the meanings of hermeneutics itself. (shrink)

En este artículo, el autor se propone analizar la evolución en la filosofía moral de Mariano Iberico que habría ocurrido entre dos de sus publicaciones en la década de los años veinte. En la primera publicación, Iberico defiende una moral de tinte dualista, forjando un ideal en base a la superación del yo existencial junto a sus intereses, necesidades y urgencias. Una moral de corte metafísico habría sido el resultado de tal propuesta. Seis años después, en cambio, se constata una (...) moral más comprensiva con la contradicción humana, que ya no exige la superación del yo como ideal moral sino que, más bien, reconoce el valor de lo individual. La hipótesis de trabajo propone que dicha evolución enel pensamiento de Iberico se habría originado a partir de las lecturas de William James y de otros autores más a quienes Iberico denominó “románticos”. En una última sección, además, el autor muestra que tal interpretación de la moral en James se aproxima mucho a las lecturas hechas por Ralph B. Perry y, recientemente, por Ramón del Castillo. (shrink)

Most of the infrequent contacts between CEO’s and philosophy professors take place on airplanes. These contacts take the form of exchanges of life-stories between seatmates, exchanges which mitigate the boredom of the flight. Such exchanges provide one of the few ways in which inhabitants of the world of business and inhabitants of the academy get a sense of what the other is doing.Professors who work in fast-breaking fields like molecular biology or neopragmatist philosophy are always flying off to conferences in (...) places like Sao Paulo, Taipei or Vienna. Our trans-oceanic flights are usually in economy class, but we nevertheless have our reward. When we return home we find that the airlines have sent us upgrade certificates for domestic air travel. This means that we can sometimes go first class to conferences in places like Los Angeles or Seattle. We thus get to sit next to richer and more important people. (shrink)

Argumenta el autor que ciencia no es lo que han dicho los filósofos y tampoco lo que dicen las guías del profesor. ¿Qué es? Y afirma: durante toda mi vida he hecho ciencia y sé lo que es, pero me siento incapaz de decirlo. Y lo ejemplifica con el maravilloso número pi, diciendo: lo importante para mí no era el número, sino la idea de que existía un misterio. Pero finalmente se arriesga: dudar de la veracidad de lo que nos (...) es trasmitido del pasado y tratar de determinar ab initio nuevamente esas situaciones a partir de la experiencia, en vez de admitir las experiencias del pasado tal como nos llegan, esto es la ciencia. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 127 seems to imply. Of course, this critique can easily be dismissed as asking for a book that Krieger did not wish to write. His method has produced important results, for Krieger has discerned developmental trends overlooked by others. Otherwise, the only area that I think needs further discussion is Ranke's conception of the nature and function of science. Krieger seems to imply that science automatically means (...) a nomological approach modeled upon the mechanical physical sciences. But Ranke was nourished in an atmosphere where science was often equated with Naturphilosophie. Certainly, Ranke's language is filled with images and terms popularized by Naturphilosophen. Ranke's quest for a science of history may fit very nicely with the ideal dimension of his thought if the science that he is talking about is analogous to Naturphilosophie. It may turn out that the basic polarity in Ranke's idea of history is an analytic construct that has little meaning for Ranke's own intentions. Krieger ends his study with a chapter devoted to the meaning of Ranke's work for modem historiography. It is the dialectical synthesis of the whole study. After recapitulating Ranke's achievements, Krieger then emphasizes the breach that separates Ranke from our conceptual world. We no longer share Ranke's beliefs or values. In fact, for most of us "he must seem simply archaic, and the more he is himself historically restored the more archaic he must seem" (p. 355). For the reader who had to struggle through this difficult book and to contend with Professor Krieger's passion for complex dependent clauses, this announcement appears as a grand denouement. But the shock is only temporary. Krieger's assertion of the differences that separate Ranke from us serves as a warning to those who still take Ranke's approach as an objective model for historical reconstruction. The deeper meaning of Ranke's view of history is the affirmation of history as an autonomous and independent form of knowledge. "History is an inimitable way of rendering comprehensible modes of humanity which must otherwise be incomprehensible" (p. 356). This form of knowledge, which is devoted "to the actual but equipped with a language of common sense organized around the categorical," proceedes by arranging things along a time line (p. 357). Here Krieger launches a spirited counterattack against those modem theorists who have questioned the viability of history as an independent form of knowledge or who have minimized the importance of developmental analysis, preferring instead to concentrate upon relatively static deep structures. Krieger's study affirms Ranke's project in its most general sense; that history is a cumulative logic of the actual, "the meeting ground of philosophy, science, and cataclysmic experience" (p. 356). And it serves, at the same time, as a positive demonstration that a developmental analysis does impart knowledge that other approaches cannot achieve. In this sense, Krieger's masterful study of Ranke reaffirms Ranke's central position as a founding father of modem historical thought. PETER HANNS REILL University of California, Los Angeles Arthur Quinn. The Confidence of British Philosophers:An Essay in Historical Narrative. Leiden: E. J. Brill, 1977. Pp. xii + 289. Gld. 80. This is a remarkable book. Almost all of it is a study, very well researched and presented, of four major English philosophical movements: Newtonians, the Utilitarians, the Oxford Hegelians, and the Russell, G. E. Moore, and Whitehead group. The study shows the initial enthusiasm, optimism, and confidence of each of the groups. Each believed that it had found a way to solve the intellectual and perhaps moral and social problems of mankind. As each movement developed, the confidence slowly eroded when philosophical problems and difficulties failed to disappear. The picture Quinn presents of these movements is very interesting. He has grouped together 128 HISTORY OF PHILOSOPHY much detail that makes us see the original intentions of the leaders of each of these movements. He also deftly shows how as stumbling blocks arose each movement lowered its goals and began to fade. Employing a very wide range of printed sources, Quinn presents a series of convincing vignettes, and in so doing be often reveals features of these movements that have been... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 173 ducente un monde interamente unificato dall'azione divina. Ma, come egli stesso ritiene di avere mostrato nell'altro sue libro, Le probl~raede l'ttre chezAristote, questo fu soltanto l'ideale di Aristotele, mentre la sua filosofia effettiva ne rimase infinitamente Iontana. L'etica di Aristotele si pu6 definire allora un umanesimo tragieo: umanesimo, in quanto presuppons la fiducia nell'uomo, nella sua ricerca e nella sua azione; tragieo, in quanto si costituisce (...) proprio nella distanza che separa l'uomo da Die: Aristotele invita l'uomo a volere tutto il possibile, ma solo il possibile, e a lasciare il resto agli dei (pp. 174-177). Nell'appendice, dedicata al tema dell'amieizia in Aristotele, I'A. mostra come anche questa virtfl, analogamente alla prudenza, sia espressione dell'imperfezione dell'uomo, il quale, non potendo trovare la propria felicit~ nella contemplazione e nelI'amore dise stesso, come Die, la cerca nel riconoscimento e nell'amore degli altri (pp. 179-183). Nel complesso si deve ammettere che lo studio dell'A. ~ il tentative pifl interessante e pih moderno che sia state fatto per collegare logicamente l'etica di Aristotele con la sua metafisica, e si deve riconoscere che tale tentative, nonostante qualche affermazione discutibile, ~ perfettamente riuseito. Esso infatti conserva all'etica aristotelica quel carattere di problematicit~ e di asistematicit~ che ne costituisce la pifi genuina natura e che altri tentativi analoghi finiscone invece inevitabilmente col sopprimere. Ci6 che rende possibile la sua riuscita b la nuova interpretazione della metafisica aristotelica, che I'A. ha sviluppato nella sua opera precedente ed in base alla quale anche la metafisica, come l'etica, lungi dal presentarsi come una costruzione sistematica e rigidamente dimostrativa, rivela una natura essenzialmente problematica. L'unica riserva di fondo che ritengo di dover muovere a tale interpretazione, ~ quella a cui he avuto occasione di accennare recensendo Le probl~me de l'$tre chez Aristote (cf. "Giornale di Metafisica", XVIII, 1963, 266-271), e cio~ che la problematicit~ della metafisica aristoteliea non significa rinunzia ad affermare con certezza razionale la trascendenza di Die, ma anzi si risolve proprio in questa affermazione, la quale, lungi dall'essere uno scacco o un insuccesso, 6, al contrario, la pifi esaltante delle certezze. Analogamente la problematicit~ dell'etica arlstotelica non significa rinunzia all'affermazione di un valore supreme, ma riconoscimento della sua necessitY, anche se l'uomo non giunger~, mai ad attuarlo. Come nella metafisica il sapere dell'uomo si risolve in definitiva nslla continua ricerca del sapere, cio~ nella consapevolezza dell'esistenza di un sapere superiore a quello puramente umano, cosi nell'etica la perfezione dell'uomo si risolve nella stessa aspirazione alla perfezione, cio~ nell'ineessante sforzo di autoperfezionarsi. Tale precisazione, a mio avviso, ~ necessaria, per evitare chela metafisica di Aristotele venga interpretata come una forma di scetticismo e la sua etica come una forma di relativismo. ENRICO BERTI Perugia, Italy Consolation ]or the Tribulations o] Israel (Consola~am as Tribula~oens de Israel). By Samuel Usque. Translated from the Portuguese by Martin A. Cohen. (Philadelphia: Jewish Publications Society of America, 1965. Pp. xiii + 354. $6.00.) This work, the first in a new scholarly series of translations of texts, is a fascinating document. It was probably written in Italy around 1550 and was first published in Portuguese in Ferrara in 1553. Although it was not widely read at the time, it was republished around the end of the sixteenth century in the Netherlands. By now it is a Portuguese classic, and a unique document in Jewish intellectual history. Usque, whose biography is almost unknown except for clues found in the Consola~am, was apparently a Portuguese New Christian (a forced convert) who fled during the persecutions of Judaizers by the Inquisition in the 1530's. He wandered in Europe and the Levant, visited Palestine, and settled down in Italy, probably in the entourage of Samuel Abravanel (the brother of Leon Ebreo), Dona Gracia Nasi (the aunt and mother-in-law of the Duke of Naxos), and Hercules of Este, the Duke of Ferrara. His book, addressed "to the gentlemen of the Diapora of Portugal" is a pastoral and a dialogue, dealing with Israel's fate. Writing just 174 HISTORY OF... (shrink)

Se presenta aquí un modelo de educación moral que tiene cuatro ejes: la clarificación de los valores, el razonamiento moral, el análisis de los valores y el Programa de Filosofía para Niños. Con ello se intenta ubicar la educación moral en la educación general.

In lieu of an abstract, here is a brief excerpt of the content:Richard H. Popkin 1923-2005Harry M. Bracken and Richard A. WatsonRichard H. Popkin, founding editor of the journal of the History of Philosophy, died on April 14, 2005. He was 81 years old and had continued his research and writing to the last moment before he entered the hospital on march 21st with extreme respiratory difficulties.Popkin's The History of Scepticism from Erasmus to Descartes (1960) revolutionized the study (...) and understanding of early modern philosophy. Popkin entered the minds and world of thinkers from Erasmus to Descartes in a way few other scholars had done, and he showed how the development of philosophy and science was far from an easy series of steps from success to success. Instead, philosophers and scientists pursued a dozen lines from the scepticism of Sextus Empiricus through religious belief, atheism, numerology, astrology, alchemy, eschatology, magic, and millenarianism—a maelstrom of ideas out of which emerged the major figures and ideas of Modern philosophy and science. Dick once explained that actually he lived in the 17th century, and certainly he knew as many of those thinkers and their thoughts as did many people who actually lived at that time. Of course Popkin did not originate the notion of exploring the history of philosophy in the context of its times, but he made that approach central today. It led him not only through the Early Modern period, but also from medieval jewish philosophy to a critical analysis of the Kennedy assassination.Popkin received his PhD at Columbia University, and in his career he taught at the universities of Connecticut, Iowa, California (San Diego and Los Angeles), Washington University in St. Louis, and Harvey Mudd College. He served as the first editor of the Journal of the History of Philosophy, and as president of JHP, Inc. For many years, and was active in its operation for over four decades, having attended the annual meeting of the Board of Directors a little over a month before he died. After retirement, he lived in close association with the Clark Library in Los Angeles. He was well known to scholars and librarians throughout the world. Whatever library he visited, he was likely to find some obscure or hidden document that would either clear up some mystery, or give rise to a new problem. His memory was extraordinary. During his final years when he was virtually blind, he would sift through his mind, send assistants off to look for something that had to be in this or that library and write papers in his head for later dictation. Besides his memory, indispensable throughout his lifetime he had Julie, his co-worker and wife of 60 years, without whom, the Popkin we knew could not have existed.These few paragraphs are meant to be neither an obituary nor an adequate memorial. We were Dick's first two PhDs, and we were barely five years his junior. He treated us from the beginning as colleagues and he became a lifelong friend. He changed our lives, as he did the lives of many other aspiring scholars. We miss him.Copyright © 2005 Journal of the History of Philosophy, Inc.... (shrink)

RESUMEN Los estudios actuales sobre la mentira priman su lado epistémico y desatienden los aspectos morales. Tal distinción es clara en los intentos de diferenciar la mentira de la intención de engañar, y tienen como contrapartida una concepción de la verdad realista. Por ello, las interpretaciones que cuestionan o minimizan la existencia de la Verdad tienden a ser rechazadas, y parece que tampoco podrían abordar satisfactoriamente la mentira. En este artículo cuestionaremos dicha asunción, mostrando cómo un autor del Renacimiento, Michel (...) de Montaigne, sostiene una perspectiva "negadora" de la verdad y critica la mentira, precisamente destacando su dimensión moral. ABSTRACT Current studies on lying emphasize its epistemic side and neglect the moral aspects. Such a distinction is clear in the attempts to distinguish lying from the intention to deceive and has as a counterpart a realistic conception of truth. Therefore, interpretations that question the existence of truth, or that minimize it, tend to be rejected, and it seems that they could not satisfactorily address the lie either. In this article we will question this assumption, showing how a Renaissance author, Michel de Montaigne, maintains a "denying" perspective of truth while criticizing the lie, precisely by highlighting its moral dimension. (shrink)

Este artículo explica la comprensión de Averroes sobre el entendimiento humano y la abstracción en estos tres comentarios al De Anima de Aristóteles. Mientras que las visiones de Averroes sobre la naturaleza del intelecto material humano cambian a través de tres comentarios hasta que alcanza su famosa visión de la unidad del intelecto material como uno para todos los seres humanos, su visión del intelecto agente como 'forma para nosotros' se sostiene a través de estas obras. En su Gran comentario (...) al De Anima revela su dependencia ante Al Farabi por esta noción y provee una crítica detallada de la noción farabiana que sostiene que el intelecto agente es 'forma para nosotros' sólo como causa agente, no como verdadera causa formal. Aunque Averroes sostiene que el intelecto agente debe, de alguna manera, ser intrínseco a nosotros como nuestra forma, ya que los humanos son racionales per se y emprenden actos de conocimiento por voluntad, se muestra que su visión se funda en un uso equívoco de la noción de causa formal. El intelecto agente no puede ser propiamente nuestro principio intrínseco formal mientras permanezca ontológicamente separable. (shrink)

Tomando como tema de reflexión la "tremenda confusión de ideas en el mundo actual", se pone de relieve el carácter histórico del "modo de ver" o de los juicios de valor que subyacen a tal designación y se intenta delimitar las diferentes situaciones hermenéuticas de las que parten. Desde esta perspectiva, se enfocan tanto el "nihilismo" nietzscheano como la experiencia griega del "caos" y la hebrea de "tohuwabohu", y se analiza, sin olvidar sus orígenes, aquella que ha servido de metáfora (...) tradicional al fenómeno de la "confusión": la de la torre de babel. (shrink)

“La nada está implicada en la omnipresencia”. Tal es la certeza que funda el pensamiento del fenomenólogo Henri Maldiney. Nosotros quisiéramos interrogarlo para comprender hasta qué punto el arte barroco, a menudo percibido como puro movimiento, consiste —en realidad— en una suspensión pura y en una aparición de la “nada” que permite la relación verdadera del hombre con la trascendencia que lo funda. La declaración mística no está lejos; pero se ve basada en su depuración fenomenológica. El éxtasis de santa (...) Teresa, inmortalizado por Le Bernin, nos sirve aquí de ejemplo y de modelo hermenéutico. Ninguna empatía se da fuera de una preliminar apertura y de un significado insignificante. (shrink)

RESUMEN En el libro X de la Metafísica se trazan las líneas generales de una henología. La reconstrucción de la argumentación debe hacerse desde dos pilares fundamentales: (a) la guía de problemas o aporías que proporciona el libro iii y (b) el proyecto ontológico anunciado en el libro iv, donde se señala la relación entre ontología y henología. El rasgo fundamental de dicha henología sería su subordinación a la ontología. El artículo argumenta que para Aristóteles el rol de la henología (...) es ante todo destructivo, pues con dicha doctrina se pretende establecer -ante todo- la imposibilidad de considerar al "uno" (τὸ ἓν) como principio de los entes. ABSTRACT In the Metaphysics, especially in Book X, are drawn the general lines of a henology. For the proper understanding of this doctrine it is necessary to reconstruct its argumentation from two fundamental basis: (a) the guide of puzzles or aporias that book iii provides and (b) the ontological project announced in book IV where the relationship between ontology and henology is indicated. Once the explanations of Book X are framed a theory about unity (τὸ ἓν) can be systematically assembled, whose fundamental feature would be the following: henology as a science is a subordinate part of ontology. The role of henology is for Aristotle primarily destructive, that is, with this doctrine it is intended to establish the impossibility of considering the 'one' (τὸ ἓν) as a principle of the entities. (shrink)

El artículo presenta el análisis de las implicaciones de evaluar la comprensión de lectura y la redacción en pruebas de ingreso a la educación superior, como una consideración necesaria para el desarrollo de una política de competencia comunicativa. Se describe el diseño de un instrumento, partiendo de la concepción sociosemiótica de la lengua, del enfoque metodológico de la comprensión por niveles intra, inter y extratextual, ligado a procesos cognitivos, y la escritura como tecnología. Se incluye, además, un concepto de evaluación (...) enmarcado en el desarrollo de competencia, es decir, los resultados de la prueba se utilizan, por fuera de concepciones deterministas excluyentes, para mostrar un estado de la competencia y las acciones posibles de mejoramiento de la misma. La competencia comunicativa se demuestra como saber transversal, inter y transdisciplinario. (shrink)