At work a characterization of the sins of word, i.e., those transgressions in which predominated orality, to understand what was the place that was assigned occurs within a legal framework that tended to control activities individuals and the reason why he was persecuted. At first, it shows what modifications of Christian thought that allowed for specific classifications of sins were, as a result of the emergence of Thomism, and the predominance of an ethical supported by the Decalogue, he began to (...) speak of sins in thought, word, and deed. In researching the mechanisms that the Catholic Church used to control the use of the word they are also presented. The aim was to have strict control of the word to avoid misconceptions, ideas that could break the building and doctrinal belief system from spreading. Freedom of thought, doubt or disbelief were not permissible in a scheme that sought to impose their world view and, therefore, could not allow dissent or questioning of paradigms. (shrink)

This paper adds to the critical work on the relationship between Hans Jonas and Emmanuel Levinas by arguing that the experience of the face of the other can be made compatible with Jonas’s understanding of metabolism thus allowing for an extension of who counts as an other to include all organic life forms. Although this extension will allow for a broadening of ethical patients on one side, we will see that a corresponding broadening of ethical agents on the other side (...) will prove to be more difficult owing to the exceptionality of the human being that they both maintain and believe is expressed through the experience of responsibility. (shrink)

It is fundamental that, in philosophy, we make sure that we are not mistaking merely verbal disputes, or “conceptual” disputes, for substantive ones. This essay presents a tripartite framework that is useful for clarifying cases where it is difficult to tell whether we are engaged in substantive or non-substantive disputes. For this purpose, the essay offers some combinatorial possibilities between the following levels: verbal, conceptual, and objectual. We need to distinguish whether we are arguing about the world, concepts, or words (...) to avoid talking at cross-purposes and to recognize when our disputes are not worth the time. Distinguishing between these three levels can also throw light and guide research on conceptual engineering, metalinguistic negotiations, metaontology, and so on. (shrink)

Emmanuel Levinas’s work seemingly places a great emphasis on language leading some commentators towards a Kantian reading of him where moral consideration would be based on the moral patient’s capacity for reason with language functioning as a proxy for this. Although this reading is possible, a closer look at Levinas’s descriptions of language reveal that its defining characteristic is not reason but the capacity to express beyond any thematized contents we would give to the Other. This expressivity (which Levinas calls (...) face) would confront me with their singularity, infinity, and interiority tying me to them in a relation of responsibility. And the “content” of such an expression is a vulnerability and exposure tied to their mortality which continually entreats me though I cannot take it away. It is by means of this bare expression of an exposure to death as the core of language that it will become possible for non-human mortal beings to have what Levinas calls language. This possibility, although not explicitly addressed by Levinas, is at least left open by his account of Bobby the dog as well as his agnosticism over a snake’s face. (shrink)

Esta investigación se realizó con el objetivo de evaluar el impacto de la pandemia en las expectativas y oportunidades de los jóvenes en la zona metropolitana del Valle de México para seguir estudiando en un contexto de pobreza marcado por la incertidumbre de la COVID-19. El estudio se llevó a cabo con metodología cuantitativa, con alcance descriptivo y correlacional a partir de la definición de tres variables independientes: 1) rango de edad, 2) nivel de estudios, 3) su condición de estudiante; (...) y dos variables dependientes: 1) razón que motiva a los jóvenes a capacitarse; 2) tipo de discriminación. El diseño y análisis fueron trabajados desde teorías sobre pobreza, representaciones sociales y el estado del arte sobre comunicación del COVID-19. Las conclusiones revelan que los jóvenes encuestados encuentran una motivación para aprender en correlación con una mayor preparación; los que poseen estudios universitarios su motivación se centra en mejorar su calidad de vida; mientras que para los de menor nivel de estudios todos los motivos tienen la misma ponderación. En general, las principales motivaciones para aprender se encuentran en el ámbito de la familia, así como influir positivamente en otros. La necesidad de aprender como requisito, para obtener comida o un apoyo económico, y para cuidar de la comunidad, resultan tener la menor frecuencia de motivación, lo que demuestra que las políticas económicas implementadas por el Estado, no han generado las representaciones sociales y culturales suficientes para el progreso integral de las personas. (shrink)

Derrida’s description of the aporia of decision-making is herein used to demonstrate how ethico-political concerns can already be found within the articulation of time and space as they are experienced by mortal beings, broadly understood.

The American Society for Bioethics and Humanities is to be congratulated on its updating of competency standards for ethics consultations (Tarzian and ASBH Core Competencies Update Task Force 2013)...

Tras la muerte de Ernesto “Che” Guevara (1967) y del giro antiintelectual impuesto por las autoridades políticas (1968), muchos intelectuales latinoamericanos le retiraron su apoyo a la Revolución Cubana. Julio Cortázar, en cambio, no sólo mantuvo su adhesión al proyecto socialista y reivindicó la libertad y la autonomía de los intelectuales, sino que, además, quiso ser el Guevara de las letras y propuso una poética para la política: el socialismo sólo podría ser —desde su perspectiva— si sabía ser poesía. Este (...) ensayo describe ese programa en base a una lectura crítica de su correspondencia y de su obra. (shrink)

I argue that knowing and having points of view are fundamentally different epistemic states if we assume that having justified true beliefs is necessary for knowledge. Knowers necessarily possess justified true beliefs, but persons holding points of view may, for example, lack justification, have false beliefs, or both. I examine these differences and expose other crucial differentiating patterns between the structure of knowledge and points of view that make the latter more likely to lead to disagreements. I hypothesize that these (...) patterns remain invariant in alternative views of knowledge like contextualism as long as we preserve the classical structure. Yet there is much research to be done on the multiple and contrasting properties that emerge if we consider non‐classical analyses of knowledge and points of view. (shrink)

Fundamento: La investigación científica y la divulgación de los resultados obtenidos es uno de los puntales del desarrollo científico del país. Objetivo: Considerar la productividad científica de los especialistas de Higiene y Epidemiología de su Centro Provincial en Camagüey, a partir del número de publicaciones en los últimos cinco años. Método: Se diseñó un estudio transversal desde abril de 2008 hasta abril de 2013, a través de un cuestionario estructurado, de carácter anónimo y con el consentimiento informado de los mismos, (...) donde se recogieron las variables tiempo de graduado, publicaciones en los últimos cinco años, categoría docente e investigativa, conocimientos de técnicas estadísticas, motivación, participación en eventos científicos, dificultades para publicar y dominio del idioma inglés para consultar las bases de datos EBSCO y PUBMED. Resultados: Se mostró una escasa productividad científica independientemente del tiempo de graduado; el número de categorías investigativas por especialista es muy pobre y si bien la mayoría de los mismos reconoce que la especialidad le confiere los conocimientos y motivación necesarias durante su formación, al final expresan tener dificultades para publicar y en el manejo del idioma inglés para estos fines. Conclusiones: La formación del especialista de Higiene y Epidemiología no da salida, al menos de la manera deseada, a uno de sus perfiles básicos como es la investigación. Basis: Scientific research and promotion of the obtained results is one of the objectives of the scientific development of the country, mainly when a specialty is involved, in which this task is included in different versions of the study plans. Objectives: to consider starting from the number of publications in the last five years, the scientific productivity of the specialists of Hygiene and Epidemiology of the Provincial Center of Hygiene, Epidemiology and Microbiology of Camagüey. Method: To carry out this task a cross sectional study was designed by authors through a small, anonymous structured questionary and with the informed consent of all of them, in which the following variables were analyzed: graduation date, publications in the last five years, teaching or scientific category, knowledge of statistical techniques, motivation, participation in scientific events, difficulties for publishing and knowledge of the English language to consult de databases EBSCO and PUBMED. Results: Poor scientific performance is observed, apart from graduation experience, the number of scientific categories by specialists is very low and even though most of them accept that the specialty promotes knowledge and necessary motivations during their postgraduate studies, finally they confirm there are difficulties for publishing and to manage English language for this purpose. Conclusions: The teaching curriculum of Hygiene and Epidemiology specialist does not promote research, one of its basic fields. (shrink)

This paper seeks to consider the similarities between Kierkegaard’s life stages and Lacan’s orders to demonstrate that we can understand each description in a structurally similar way to the other. Accordingly, a reading of Kierkegaard is developed that uses his life stages to describe a metapsychology, and a reading of Lacan is developed that shows how his orders can be conceived of progressively. All this leads to a further analysis of the different ways in which each stage relates to repetition (...) and a culmination in which the achievement of faith in Kierkegaard is thought together with the analytic cure in Lacan. (shrink)

El objetivo de este artículo es ofrecer una perspectiva histórico-filosófica del idealismo y el Romanticismo. La estrategia que emplearemos en esta investigación consiste en analizar dichas corrientes intelectuales a partir del problema, propio de la Modernidad filosófica, de incorporar la libertad dentro de la estructura de la subjetividad humana. El idealismo y el Romanticismo surgieron gracias a la influencia que ejerció el espíritu libre de la Revolución francesa. El espacio donde se desarrolló esta revolución cultural alemana fue el Círculode Jena, (...) un grupo que concentró a muchos de los intelectuales más influyentes en la historia de la filosofía y la literatura. Y fueron las ideas de Immanuel Kant —en específico, con los temas referentes a la apercepción (Yo pienso), la libertad y el genio— la influencia más determinante para los idealistas y losrománticos. (shrink)

Fernando García de la Vega fue uno de los profesionales que pusieron en marcha la televisión de nuestro país. Aquellos profesionales eran auténticos pioneros, que inventaban formatos, imaginaban contenidos a la vez que aprendían a utilizar la novedosa tecnología televisiva, y experimentaban con el nuevo lenguaje audiovisual. García de la Vega empezó haciendo todo tipo de programas, especializándose en concursos y musicales. Es uno de los primeros y grandes maestros de la televisión española. El presente trabajo se detiene en algunos (...) de los más emblemáticos programas que creó, guionizó, dirigió y realizó. (shrink)

En este artículo se analiza cómo se manifiestan el post-humanismo y el trans-humanismo en la obra de Borges. Se postula aquí que en la narrativa breve de Borges no sólo se manifiesta una reacción post-humanista contra el antropocentrismo imperante en la modernidad. También aparecen destellos poderosos de un trans-humanismo en virtud del cual se piensa en la inmortalidad y en la ampliación de las facultades cognitivas y espirituales de los seres humanos de un modo sumamente original porque excluye la necesidad (...) de los avances tecnológicos más sorprendentes. (shrink)

In this paper, I explain how anthropocentrism expresses itself in the work of Emmanuel Levinas and show how it also leaves openings for ecological concerns to seep in. This is done by analyzing Levinas's concept of the Other and its relation to the third to show that the Other is understood as not only the one to whom I am responsible but also a responsible being in their own right who can question me. This establishes the Other as one who (...) must have the capacity for responsibility, a capacity given only to humans by Levinas. This constriction is problematized, however, by the fact that the “human,” for Levinas, is not necessarily coextensive with biological humans thus opening the door for applying the term “human” to other beings that could display a capacity for responsibility thereby expanding the realm of ethics beyond biological humans. (shrink)

Hildebrand’s basic contribution to phenomenological axiology can be summarized as follows: the concept of value is, in one sense, narrower than most phenomenologists have suggested; but, in another sense, is broader than any phenomenologist has believed necessary to defend. According to Hildebrand, the name of “value” can only be properly applied to “the intrinsically important.” But the intrinsically important has to be described phenomenologically both in its pure qualitative content and in its relation to being. Thus, four kinds of specifically (...) distinct values appear: the qualitative values; the ontological values; the values of perfection or technical values; and the formal value of “being something.” Hildebrand’s contribution poses a difficult question which he himself does not deal with: what unity do these several meanings of value have? The mere indication of the problem suggests any solution requires a rigorous logic of the concept of value. (shrink)

Name der Zeitschrift: Kant-Studien Jahrgang: 108 Heft: 3 Seiten: 401-426.

By bringing the work of Arendt and Levinas together, this paper hopes to show a possible avenue for addressing the lack of a heteronomous object guiding the public realm in Arendt. This is first clarified with reference to the lack of a clear criterion for the deployment of violence as found in On Violence and proceeds to show how a criterion can be excavated from her comments elsewhere and clarified through a comparison with the thought of Levinas in which there (...) is a heteronomous factor guiding action—the Other. What is uncovered is a similar framework in which the preservation of the world, as the space of appearances, becomes that which justifies actions. Moreover, it is argued that the social can become an object of concern precisely because of the changed nature of this world owing to modern technology. (shrink)

In the work of Emmanuel Levinas, the emphasis on the human is what allowed him to maintain a concept of fraternity limited to only one set of beings, thus allowing for an appropriable exteriority to form that could sustain this set of beings. In a worldview in which the set of beings of moral concern is opened up to include nonhumans in a non-determinate way, there is no consistently defined appropriable exteriority posited. This is the point at which the question (...) of justifying the appropriation of other "persons" presents itself since, in such a context, there can be no appropriation which is not potentially that of another "person" since "persons" are not defined in a stable way in... (shrink)

Fundamento: El currículo de estudios, principalmente de posgrado, no puede considerarse como un plan al que hay que ajustarse de manera estricta, sino que debe ser más flexible, que dé salida a los objetivos propuestos según las situaciones del entorno. Objetivo: mostrar algunos resultados de la vinculación del residente de Higiene y Epidemiología a actividades epidemiológicas emergentes en la actualidad. Método: se realizó un estudio descriptivo transversal en el Centro Provincial de Higiene, Epidemiología y Microbiología de Camagüey durante junio de (...) 2014. Se entrevistó a un universo de 32 profesionales. Las variables utilizadas fueron: utilidad de la vinculación extracurricular a programas y tareas de control epidemiológico, desarrollo práctico de los aspectos teóricos, vencimiento con calidad del diseño curricular de la residencia y si se consideró necesario o no interrumpir el plan de estudios ante eventos epidemiológicos de emergencia. Resultados: La mayoría de los especialistas consideró que la vinculación a actividades específicas le permitió vencer con calidad el plan de estudios, mientras que el mayor porcentaje de los residentes no lo estimó así. Ningún residente entrevistado estuvo de acuerdo con la interrupción del plan de estudios ante situaciones emergentes. Conclusiones: la vinculación del residente a actividades prácticas emergentes puede servir de incentivo para la graduación de un especialista con mayor competencia profesional, sin abandonar el diseño curricular establecido. Fundament: The study curriculum, especially of post grade, cannot be considered as a plan to which one has to be adjusted in a strict way, but to be more flexible, offering a way out to the proposed objectives according to the situations of the environment. Objective: to offer some results of the linking of the medical resident of Hygiene and Epidemiology to emergent epidemiological activities at the present time. Method: A cross-sectional descriptive study at the Provincial Center of Hygiene, Epidemiology and Microbiology during June 2014 was carried out. A universe of 32 professionals was interviewed. The variables used were: usefulness of the extracurricular linking to programs and tasks of epidemiological control, practical development of theoretical aspects, quality achievement of the curricular design of the medical residency, and if it was necessary or not to interrupt the study plan in emergent epidemiological events. Results: Most of the specialists considered the linking to emergent epidemiological activities allowed to finish with quality its study plan, while that the biggest percentage of the residents did not estimate it in the same way. None of the interviewed resident agreed with the interruption of the study plan in front of emergent situations. Conclusions: the linking of the medical resident to practical emergent activities can serve as incentive for the graduation of the specialists with better professional competence without abandoning the established curricular design. (shrink)

Conceptual analysis has been typically recognized as a traditional methodology within analytic philosophy, but many philosophers have heavily criticized it. In contrast, the methodology of Carnapian explication has been undergoing a revival as a methodological alternative due to its revisionary aim. I will make explicit the shared structural properties and goals of Carnapian explication and the kind of conceptual analysis advanced by the advocates of the Canberra Plan. Also, I will argue that although their goal to make philosophy more scientific (...) is desirable, they cannot achieve their goal of clearly distinguishing philosophy from science. Moreover, since traditional conceptual analysis is an element of both revisionary methodologies, it is also unable to mark a clear distinction between them. The comparison throws some light on the relationship between traditional conceptual analysis and the two revisionary methodologies, their implicit theoretical commitments and deficiencies. (shrink)

Conceptual analysis has been a traditional methodology within analytic philosophy, but it also has been the target of numerous attacks. On the other hand, explication has been undergoing a revival as a methodological alternative due to the revisionary element associated with it. This allows for a scientific reconstruction of our ordinary notions, which would share virtues associated with scientific concepts. However, there is now a popular variant of conceptual analysis which resembles closely the explicative methodology: the two-step methodology advanced by (...) the advocates of the Canberra Plan. Although explication is a wider and more ambitious program, I will argue that both methodologies can be regarded as attempts to bring philosophical methodology and its products closer to scientific ones. However, I will also point out that, although the goal is advantageous, there still remain some theoretical problems. (shrink)

Venezuelan media present corruption as a major problem of the country and a research conducted by the author shows managers perceive it as business ethics' main issue. The corruption type addressed to in this article is the collusion between public officials and private managers for illegal or undue profits. Corruption in this form is related to the long-standing policy of State intervention and overregulation of the economy in order to industrialize the country. The issue analyzed is the perception of corruption (...) as a major political and social problem. Corruption is pervasive in many societies but it is not perceived as a central problem. The explanation for this perception in Venezuela is the increased impoverishment of people as a consequence of present economic crisis (the corrupt person is perceived as taking from my pocket) and the openness and pluralistic character of the political system. Moral indignation and scandal is the result of this new feature of Venezuelan society. Changes in the economic policies and the awareness of corruption seem to establish the basis to overcome the perception of corruption as the paramount problem it is now. (shrink)

En el esfuerzo por conciliar la tesis de que la oración, en tanto que culto interior y ritual de Dios, no es un deber religioso con el hecho de que Jesús ordenó y enseñó a rezar, Kant sostiene que el Padrenuestro es una oración que convierte en superflua toda oración, incluida ella misma. El análisis del sentido de esta afirmación, en apariencia parádojica, saca a la luz la tesis de Kant según la cual el Padrenuestro es una oración completamente moral (...) e invita a reconstruir, siguiendo las indicaciones del filósofo, el significado moral de las siete peticiones contenidas en la oratio Domini. El Padrenuestro así interpretado aparece como el compendio de lo que Kant entiende por religión dentro de los límites de la mera razón. (shrink)

G. E. Guhrauer, uno de los primeros biógrafos de Leibniz, atribuyó erróneamente al filósofo de Hanóver la composición de una oración que podría rezar todo el que reconoce la existencia de un Dios único, sea cual sea su religión. La oración, expuesta en una reunión en casa de Antoine Arnauld, fue desaprobada por el filósofo francés. Investigaciones posteriores demostraron que la oración la compuso en realidad el Landgrave von Hessen-Rheinfels. Sobre la base de estos datos históricos, y apoyándose en pasajes (...) de las obras de los citados autores, en el presente artículo se construye un diálogo ficticio –un «diálogo leibniziano apócrifo»– entre el Landgrave von Hessen-Rheinfels, Arnauld y Leibniz, que puede contribuir al planteamiento más riguroso de algunos de los problemas que presenta el hoy llamado «diálogo interreligioso». (shrink)

Why in theCritique of Practical Reasonis moral religion presented as a doctrine of the postulates of pure practical reason, of which Christian morality, considered as a philosophical doctrine, is an illustration, whereas in theReligion Within the Boundaries of Mere Reasonmoral religion is ultimately identified with a particular moral interpretation of the religious dogmas of Christianity? In this essay, I propose to answer this question by examining a thesis of Kant’s that has scarcely been considered. This is the thesis that, as (...) with other philosophical disciplines, moral religion consists of a pure part and an applied part. The reasons for the bipartite division of moral religion—confirmed also by the findings of Kant’s third Critique—not only provide a direct, explicit, and maybe sufficient answer to the question posed, but also shed light on the role of Christianity in Kant’s conception of religion. (shrink)

This book studies geoethics in Latin America and offers comprehensive research on geoethics and geoeducation. Its respective chapters explore geoethics in relation to UNESCO geoparks, mining activities in Latin America, natural hazards and risk management. Geoethics is a key discipline in the field of Earth and Planetary Sciences, and not only includes scientific, technological, methodological and social-cultural aspects, but also addresses the need to consider appropriate protocols, scientific integrity issues and a code of good practice when studying the abiotic world. (...) The position of Latin America’s recently created geoethics associations is based on protection of the environment, together with a reassurance that the balance of nature and the rights of human beings to enjoy it will be preserved. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Aristotle Rules, OK?José M. Villagrán (bio) and Rogelio Luque (bio)KeywordsAristotle, causes, philosophy, psychiatry, psychopathologyPérez-Alvarez, Sass, and García-Montes (2008) propose a theoretical approach to the nature of mental disorders (MD) that attempts to explain the type of reality they constitute. In line with this approach, they argue that (1) MDs should be considered not from within psychology and psychiatry, but rather from the realm of philosophy, so as to (...) avoid what they call the Charcot effect; (2) the resulting theoretical model is in contrast to naturalist models such as that of internal dysfunction, and involves “strong” constructivist assumptions from which they develop an anthropological perspective based on the clinician–patient situation; 3) this model is applicable, in principle, to all MDs (“at least to some extent”); and (4) it is based on the Aristotelian theory of the four causes.We would argue, however, that (1) it is precisely from within psychology and psychiatry that conceptual models accounting for MDs should be proposed; (2) the naturalist–constructivist dichotomy in these models should be deconstructed, and primacy given not to the ontological approach but to the epistemological one; (3) a theoretical model of this scope should account not only for MDs but also for physical disorders; and (4) only in this way would the Aristotelian theory of causes, understood as types of explanation (and therefore as epistemological approaches) be useful.Approaches from within and from WithoutFor Berrios (2006), the theoretical discourse in relation to the conceptualization of MDs in a particular sociocultural context can be formulated in two ways: on the one hand, in a centripetal fashion, using established philosophical systems (be it phenomenology [Jaspers 1977], logical empiricism [Hempel 1994], or analytic philosophy [Fulford, Thornton, and Graham 2006]). This centripetal approach can be used both by professional philosophers and by psychiatrists/psychologists. When developed by professional philosophers, such proposals, despite their possible brilliance, run the risk of being tangential to the psychiatric issues owing to a lack of first-hand experience of them (Murphy 2006). When developed by psychiatrists and psychologists, the majority of the proposals simply mix fragments of different philosophical systems, in either a kind of syncretism or collage that fails to take into account the contradictions between fragments, or a kind of pluralism that reflects, without entering into analysis, a sort of consensus among the different paradigms (Ghaemi 2003; Kendler 2005).A second way of formulating this theoretical discourse (according to Berrios) would employ a centrifugal approach from the very core of the disciplines, through the reflection of professionals (primarily, although not only, psychiatrists/psychologists with philosophical training) who would conceptualize the problems from within and develop a specific metalanguage for analyzing [End Page 265] them (Lanteri-Laura 1991; Reznek 1991; Sass 1992). Not all problems are of the same type. For those that are extrinsic to psychiatry/psychology (definition of the mental, the mind–body relationship, the distinction between causes and reasons, or interdisciplinary reduction), the methods common to the philosophy of science and of the mind can be used. However, issues intrinsic to the disciplines themselves (the nature of mental symptoms and how they are generated, how to explain their heterogeneity, what a MD is, how to diagnose and classify it, or how to implement a psychopathological project) cannot be dealt with using preestablished formulas, and require new and original proposals that take into account the nature of the disciplines and their object of study (Villagrán 2007).The authors of the target article base their preference for the centripetal approach for responding to one of the intrinsic questions of psychiatry (what MDs are) on the consequences of what they call the Charcot effect, a kind of variant of observer bias applied to psychiatric diagnosis. They offer as an example the classic diagnosis ad iuvantibus in its postmodern version, namely, the efficacy of the pharmaceutical industry in contributing to creating nosological entities for which their drugs are indicated. Consequently, clinicians are not only unable to surmount the substantial epistemological obstacles that hamper attempts to theorize, but also find themselves doomed to assuming an ingenuous essentialism that considers MDs as natural kinds (such as apples, trees, or dogs) determined... (shrink)

La crítica kantiana de la teología racional parece poner al argumento a contingentia mundi de Leibniz ante un dilema. Si, en la determinación de los atributos del ente necesario, la prueba procede por meros conceptos, afirma al ser necesario como el ser divino, pero al precio de cometer el mismo error que, a juicio de Kant, invalida al argumento ontológico. Si, en cambio, el razonamiento procede ateniéndose a la experiencia, entonces no consigue establecer el carácter divino del ser necesario y, (...) por lo demás, incurre en el principal fallo que Kant denuncia en la prueba físico-teológica. Un examen cuidadoso de la formulación de la prueba a contingentia mundi de Leibniz muestra que, en verdad, el argumento escapa a semejante dilema. (shrink)

El célebre argumento ontológico de la existencia de Dios -así denominado por Kant-, toca, sin duda, el nervio central de la Metafísica. No es por ello extraño que, desde que lo propuso Anselmo de Canterbury, pocos filósofos hayan dejado de ocuparse de ese razonamiento. Y tampoco resulta sorprendente que sean muchas y diversas las objeciones que contra él se han suscitado y muchas también, y distintas, las explicaciones que ha recibido a su favor. A la vista de tan variadas y (...) dispares polémicas, ¿cabe señalar con precisión en qué consiste propiamente este argumento de la existencia de Dios? ¿Es posible ordenar sistemáticamente las razones que se aducen tanto en su recusación como en su defensa? Responder a estos interrogantes es la tareamás inmediata que se intenta en este libro. Pero la respuesta que se busca no puede por menos de plantear esta nueva y fundamental cuestión: ¿cuáles on los supuestos últimos en los que descansa la prueba ontológica? El análisis expuesto en esta obra señala que, en discusión de este argumento, se halla entrañado, en verdad, un conjunto de problemas cuya indagación ha constituido desde siempre el objeto de estudio de la ciencia del ser. Este libro se presenta, pues, como una introducción a los problemas capitales de la Metafísica, que toma como hilo conductor el examen del argumento ontológico de la existencia de Dios. Quizás en ningún otro asunto aparece de forma más terminante la oposición entre el ser y el no ser. Buenaventura de Bagnorea lo expresó bellamente: Dios, «el ser purísimo, no se presenta al entendimiento sino poniendo totalmente en fuga al no ser». (shrink)

The aim of this paper is to show that Kant’s objections against the Aristotelian catalogue of categories are unfounded. Kant’s criticisms are unfamiliar with basic distinctions of Aristotle’s philosophy, or rest on mere equivoques, or are built on principles radically opposed to those of the Aristotelian realism.