De la identidad literaria salvadoreña como exilio, se examina la obra clásica de nueve autores. Al aplicar una perspectiva psicoanalítica, el ensayo toma como punto de partida una tarjeta que Roque Dalton envió desde Cuba a una amante lejana en El Salvador. La escritura establece la deuda y la memoria como principios rectores para recuperar el pasado. Un compromiso subjetivo con el objeto del amor perdido la patria y la amante dicta el movimiento de la inscripción poética. Esta ausencia del (...) cuerpo a recuperar se aplica en seguida, en primer lugar, a Francisco Gavidia, que funda el indigenismo salvadoreño, utilizando técnicas literarias europeas, con lo cual ignora las lenguas indígenas, luego a Alberto Masferrer, que se retrata sufriendo las tribulaciones y la pasión de Cristo en el exilio, antes de construir un proyecto político de país. En tercer lugar, Arturo Ambrogi percibe en el campesino salvadoreño al poeta medieval localizado en un locus amoenus, encantado por la belleza del campo. Francisco Miranda Ruano inaugura una visión más trágica, ya que su salida de la ciudad para recrear el esplendor del campo concluye con su regreso a los suburbios pobres, antes de suicidarse. En quinto lugar, Salarrué mezcla fantasía y realismo para retratar sus diversas máscaras o personajes, así como para disimular la violencia sexual y racial. Según el proverbio español “el hábito hace al monje”, el ser y los actos se juzgan siempre por la apariencia. Claudia Lars prescribe un movimiento dual, primero para sustituir su nombre real, Carmen Brannon, por su seudónimo literario, y luego para recuperar su infancia de sus habilidades adultas, que ella desarrolla, gracias al legado poético de su padre extranjero. Los hermanos Alfred y Miguel Ángel Espino proponen un patrimonio complejo. Si el primero idealiza el campo en una recuperación nostálgica del vientre materno cuya contrapartida nombra al amante imposible que lo inclina al suicidio, el segundo apunta a restituir una educación verdaderamente americana, sin revitalización alguna de las lenguas indígenas ni de su tierra ancestral confiscada. José Napoleón Rodríguez Ruiz estipula cómo solo un recuerdo lejano recupera un relato testimonial del pasado. Al vaticinar un tema de actualidad -el acoso sexual y la migración, su personaje campesino narra cómo el exilio reinventa su identidad rural. Finalmente, en un retorno sinodal, desde lejos, Dalton replica la nostalgia de Rubén Darío por ser alguien más de lo que es a la hora de recrear sus años de formación como poeta. En resumen, este bosquejo de nueve autores del siglo XX delinea no solo cómo una idea de exilio anticipa la diáspora actual. El ensayo también sugiere cómo los estudios culturales continúan una nostálgica recuperación de la memoria por una revolución sinódica, y reclama la actualidad de aquellos autores consagrados en un canon literario monolingüe. (shrink)

Decision theory has at its core a set of mathematical theorems that connect rational preferences to functions with certain structural properties. The components of these theorems, as well as their bearing on questions surrounding rationality, can be interpreted in a variety of ways. Philosophy’s current interest in decision theory represents a convergence of two very different lines of thought, one concerned with the question of how one ought to act, and the other concerned with the question of what action consists (...) in and what it reveals about the actor’s mental states. As a result, the theory has come to have two different uses in philosophy, which we might call the normative use and the interpretive use. It also has a related use that is largely within the domain of psychology, the descriptive use. This essay examines the historical development of decision theory and its uses; the relationship between the norm of decision theory and the notion of rationality; and the interdependence of the uses of decision theory. (shrink)

In virtue of what are later and an earlier group members of one and the numerically same tradition? Gallie was one of the few philosophers to have engaged with issues surrounding this question. My article is not a faithful exegesis of Gallie but develops a terminology in which to discuss issues surrounding the numerical identity of a tradition over time, based on some of his insights.

In this book, Lara Ostaric argues that Kant’s seminal Critique of Judgment is properly understood as completing his Critical system. The two seemingly disparate halves of the text are unified under this larger project insofar as both aesthetic and teleological judgment indirectly exhibit the final end of reason, the Ideas of the highest good and the postulates, as if obtaining in nature. She relates Kant’s discussion of aesthetic and teleological judgment to important yet under-explored concepts in his philosophy, and (...) helps the reader to recognize the relevance of his aesthetics and teleology for our understanding of fine arts and genius, the possibility of pure judgments of ugliness, Kant’s philosophy of history, his philosophy of religion, and his conception of autonomy. Ostaric’s novel and thoroughly integrative presentation of Kant’s system will be of interest not only to Kant scholars but also to those working in religious studies, art history, political theory, and intellectual history. (shrink)

O Professor Rubens Pinto Lyra oferece nesse livro um conjunto de reflexões que abarcam temas complexos da ciência política, indo desde questões tratadas em nível teórico mais abstrato, como as ideologias e o conceito de bloco histórico... também analisa as transformações políticas em nossa época, como a emergência de uma extrema-direita proto-fascista, em nível interno (bolsonarismo) e mundial. E, ainda a relação entre religião e política"--Front flap.

In the shift from the balance of nature to the flux of nature paradigm, the concept of resilience has gained great traction in ecology. While it has been suggested that the concept of resilience does not imply a genuine departure from the balance of nature paradigm, I shall argue against this stance. To do so, I first show that the balance of nature paradigm and the related conception of a single-state equilibrium relies on what Eliot Sober has named the “Natural (...) State Model (NSM)”, suggesting that the NSM has instead been dismissed in the flux of nature paradigm. I then focus on resilience as the main explanatory concept of the flux paradigm. After distinguishing between two main different understandings of “resilience”, namely engineering resilience and ecological resilience, I argue that the former is close to the concept of balance or stability and still part of the NSM, while the latter is not. Finally, I claim that ecological resilience is inconsistent with the NSM, concluding that this concept–being incompatible with the NSM–is not part of the balance of nature paradigm but rather a genuinely new explanatory tool. (shrink)

Lara Buchak sets out a new account of rational decision-making in the face of risk. She argues that the orthodox view is too narrow, and suggests an alternative, more permissive theory: one that allows individuals to pay attention to the worst-case or best-case scenario, and vindicates the ordinary decision-maker.

There are currently two robust traditions in philosophy dealing with doxastic attitudes: the tradition that is concerned primarily with all-or-nothing belief, and the tradition that is concerned primarily with degree of belief or credence. This paper concerns the relationship between belief and credence for a rational agent, and is directed at those who may have hoped that the notion of belief can either be reduced to credence or eliminated altogether when characterizing the norms governing ideally rational agents. It presents a (...) puzzle which lends support to two theses. First, that there is no formal reduction of a rational agent’s beliefs to her credences, because belief and credence are each responsive to different features of a body of evidence. Second, that if our traditional understanding of our practices of holding each other responsible is correct, then belief has a distinctive role to play, even for ideally rational agents, that cannot be played by credence. The question of which avenues remain for the credence-only theorist is considered. (shrink)

In secondary literature, Schelling’s Naturphilosophie is most commonly discussed within the context of Kant’s epistemology and the transcendental deduction, which was swiftly identified by the generation of young Kantians as a skeptical problem, i.e., the need to demonstrate that our a priori conditions of knowledge indeed determine their object. In this paper I argue that the central concern that motivates Schelling’s Naturphilosophie is better understood within the context of the question of unity of theoretical and practical reason with which Schelling (...) was familiar from his study of Kant’s third Critique. But unlike Kant, for whom the occurrences of beauty and organisms in the world exhibit a contingent harmony of nature with the demands of our rationality, Schelling demands a necessary correspondence between reason and nature. Schelling anchors the necessary correspondence between the self and nature in the claim that nature is not a dead object of self-consciousness, but that which is at the same time a subject and its own object. He takes the latter to be the essential characteristic of 'life'. Nature must not be conceived as a dead mechanism, but as a living organization and as an “analogue of reason” because to be one’s own subject and object defines both the spontaneity of self-consciousness and the spontaneity of self-determination. Thus, nature that is no longer represented mechanically, but as an “analogue of reason,” is nature that is necessarily amenable with both the minimal (i.e., cognitive) and final ends of our rationality (i.e., freedom). (shrink)

The authors of this volume discuss the relevance and influence of various Old and New Testament documents, and early Christian and Jewish texts in terms of their impact in shaping the moral character, identity, and behaviour of the specific communities in which they were produced as well as their ethical application throughout the centuries. Against a narrow understanding of ethics, the term "application" is not used to analyse the texts of the Bible as step-by-step manuals for moral conduct. Rather, the (...) contributors engage with biblical texts within the framework of a complex hermeneutical process of application of the relevance of these texts in contemporary ethical discourse. Contributors: Paul N. Anderson, Robert L. Brawley, Cilliers Breytenbach, Ulrich Busse, R. Alan Culpepper, Jan Willem van Henten, Rainer Hirsch-Luipold, Stephan Joubert, Craig R. Koester, Bart J. Koet, Michael Labahn, Tobias Nicklas, Bert Jan Lietaert Peerbolte, Udo Schnelle, Michael Theobald, D. Francois Tolmie, Joseph Verheyden, Ben Witherington, III, Ellen van Wolde, Michael Wolter, Mirjam Zimmermann, Ruben Zimmermann. (shrink)

En este libro, la autora desarrolla su concepción del juicio reflexionante inspirada en Emmanuel Kant y en Hannah Arendt para concentrarse en cómo cierto tipo de narraciones modelan nuestras nociones de lo que consideramos moral. Lara nos ofrece distintas concepciones sobre el mal en su formulación histórica mediante los ejemplos de las tragedias griegas, las diferentes concepciones sobre el mal en la obra de Shakespeare, el uso literario de la metáfora en la obra de Joseph Conrad y en narraciones (...) fílmicas que describen la crueldad humana. Lara sugiere que el aprendizaje moral es un proceso en el que intervienen las instituciones sociales, la voluntad de los individuos y de las sociedades para comprometerse a un debate abierto y con ello modelar los juicios colectivos sobre el pasado. Lara enfatiza que el juicio reflexionante se da entre un evento, una narración de dicho evento y la recepción pública de dicha narrativa. En este libro se aportan importantes métodos para la comprensión del fenómeno moral del mal, porque introducen nuevas verdades desvelatorias acerca de eventos particulares que no pueden ser simplemente captados por medio de categorías conceptuales. Lara utiliza como fuentes a Jürgen Habermas, Walter Benjamin, Primo Levi, Giorgio Agamben y Ariel Dorfman para probar la conclusión de este tipo de narraciones: la acción (de crueldad) ata de manera definitiva al perpetrador con su víctima. (shrink)

A reflection on the significance of the work of Ada María Isasi-Díaz for Latinas and their communities in the United States. Beginning with her first co-authored publication in 1988, this essay considers the central tenets of a Mujerista Theology, a theological reflective praxis grounded in a feminist consciousness. The emergence of Mujerista Theology is set in the context of other dynamic changes occurring for the consciousness of Chicanas and Latinas in the late 1980s. La lucha, or the struggle for justice (...) and liberation of grassroots Latinas is the guiding principle of Mujerista Theology. Latina narratives, lo cotidiano or daily life, moral agency and scriptural critical consciousness are highlighted as among the key tenets of this theology. Twenty-first century issues are referenced to underscore the on-going significance of Isasi-Díaz’s work. (shrink)

The book provides a critical and historical inquiry into Kant's schematism chapter. It focuses on the meanings of the notion of schema before Kant, the precritical meaning of this notion, an analysis of the schematism chapter and its criticisms, and an overview of the legacy of Kant's schematism in philosophy and psychology.

The topic of pain and suffering is complex and requires a holistic vision. This article begins by clarifying concepts to understand pain as a biological, psychological, and social phenomenon that has an evolutionary history whose maximum expression arises in humans. Established this common ground, it explores altruism and animal cooperation as incipient phenomena of care for the other, though contextual. Then it points out that the difference with humans is that they perceive caring for the weak, innocent, and marginalized as (...) a moral duty and a path of personal flourishing. Finally, in the face of human weakness and from Christian theology, God shows with deeds a path of care for the weak by making himself weak, suffering and remaining innocent. (shrink)

This paper provides an account of what it is to have faith in a proposition p, in both religious and mundane contexts. It is argued that faith in p doesn’t require adopting a degree of belief that isn’t supported by one’s evidence but rather it requires terminating one’s search for further evidence and acting on the supposition that p. It is then shown, by responding to a formal result due to I.J. Good, that doing so can be rational in a (...) number of circumstances. If expected utility theory is the correct account of practical rationality, then having faith can be both epistemically and practically rational if the costs associated with gathering further evidence or postponing the decision are high. If a more permissive framework is adopted, then having faith can be rational even when there are no costs associated with gathering further evidence. (shrink)

Nosso objetivo central neste artigo é mostrar como as seções _of the reason of animals _sustentam a tese de uma naturalização da epistemologia de Hume. Para tal, ele será dividido em três grandes partes. Na primeira, mostraremos como Hume utilizou a analogia como fundamento para presupor uma continuidade entre as faculdades intelectivas dos animais humanos e não humanos. Na segunda, indicaremos as semelhanças que corroboram a analogia e, na última, apontaremos que as diferenças entre os humanos e demais animais são (...) apenas de grau e nunca de qualidade. (shrink)

In the peer disagreement debate, three intuitively attractive claims seem to conflict: there is disagreement among peers on many important matters; peer disagreement is a serious challenge to one’s own opinion; and yet one should be able to maintain one’s opinion on important matters. I show that contrary to initial appearances, we can accept all three of these claims. Disagreement significantly shifts the balance of the evidence; but with respect to certain kinds of claims, one should nonetheless retain one’s beliefs. (...) And one should retain them even though these beliefs would not be supported by the new total evidence if one didn’t already hold them. (shrink)

O presente artigo discute o conceito de cidadania e sua relação com as questões educacionais, sobretudo, as relacionadas ao campo da Educação de Jovens e Adultos. Constitui-se como resultado de pesquisa intitulada “Cidadania e EJA: concepções e desafios que marcam a escola pública brasileira” no âmbito do Núcleo de Estudos sobre Trabalho e Educação da Faculdade de Educação da Universidade Federal de Juiz de Fora. O texto destaca como o conceito de cidadania se desenvolveu historicamente, buscando seus fundamentos ideológicos e (...) políticos no liberalismo, correlacionando-o com a perspectiva de Estado e de educação defendida por essa corrente. Demonstra que a concepção burguesa de cidadania se desdobra sobre o campo educacional, expondo sua relação com a acumulação flexível de cunho capitalista. A concepção marxista de educação rompe com essa unilateralidade, apresentando a universalização do trabalho e da educação como expressão do humano, da pluralidade cultural e das concepções de mundo que marcam as experiências coletivas e individuais. Nesse modelo, as exigências educacionais para jovens e adultos são direcionadas a tornar esses sujeitos capazes de enfrentar, mesmo que minimamente, o mercado globalizado e assumir projetos de vida pautados no mérito das ações econômicas – por meio de uma educação ao longo da vida, com o objetivo de se manterem na condição de empregáveis. Portanto, o texto que se segue visa contribuir com as reflexões de educadores que almejam a construção de uma educação socialista e democrática. Esse processo, que se estabelece nos âmbitos coletivo e social – possível apenas com o rompimento e a superação do modelo social de capital e com a instauração de uma sociedade com novas formas de sentir, pensar e agir no mundo. Palavras-chave: Cidadania. Liberalismo. Educação. Jovens. Adultos. (shrink)

The ‘rollback argument,’ pioneered by Peter van Inwagen, purports to show that indeterminism in any form is incompatible with free will. The argument has two major premises: the first claims that certain facts about chances obtain in a certain kind of hypothetical situation, and the second that these facts entail that some actual act is not free. Since the publication of the rollback argument, the second claim has been vehemently debated, but everyone seems to have taken the first claim for (...) granted. Nevertheless, the first claim is totally unjustified. Even if we accept the second claim, therefore, the argument gives us no reason to think that free will and indeterminism are incompatible. Furthermore, seeing where the rollback argument goes wrong illuminates how a certain kind of incompatibilist, the ‘chance-incompatibilist,’ ought to think about free will and chance, and points to a possibility for free will that has remained largely unexplored. (shrink)

It is sometimes said that faith is recalcitrant in the face of new evidence, but it is puzzling how such recalcitrance could be rational or laudable. I explain this aspect of faith and why faith is not only rational, but in addition serves an important purpose in human life. Because faith requires maintaining a commitment to act on the claim one has faith in, even in the face of counter-evidence, faith allows us to carry out long-term, risky projects that we (...) might otherwise abandon. Thus, faith allows us to maintain integrity over time. (shrink)