En sus primeros escritos fenomenológicos, Jean-Paul Sartre sostiene la tesis de que la conciencia es exterioridad pura, es decir, no existe interioridad en la conciencia que pudiese albergar instancias metafísicas, como lo podría ser el yo, el cogito, el inconsciente, etc. Ya para El ser y la nada, el filósofo francés mantendrá dicha tesis, profundizándola y estableciendo un diálogo con su teoría del ser. En esta medida, el artículo se propone explorar tal relación, para conocer el lugar que (...) ocupa la noción de conciencia en el Ser y la nada. (shrink)

En el último tiempo, varias interpretaciones del idealismo trascendental sostienen que Kant afirma la existencia extra-mental de cosas en sí. Se argumentará que lo anterior es insostenible desde el marco de la Estética Trascendental. Para ello dividiré la exposición en cuatro partes. Primero, presentaré cómo estas interpretaciones coinciden en esta afirmación. Segundo, distinguiré las motivaciones que conducen a tal afirmación. Tercero, argumentaré que la distinción crítica entre fenómenos y cosas en sí debe diferenciarse de una distinción empírica. Para (...) ello, analizaré cómo aparece la distinción crítica en la Estética Trascendental y cómo Kant reformula la distinción empírica entre cualidades primarias y secundarias, mostrando que su formulación clásica supone objetos fuera de nosotros en sentido trascendental. Finalmente, cerraré argumentado que las interpretaciones metafísicas necesitan interpretar la distinción entre fenómenos y cosas en sí suponiendo objeto fuera de nosotros en sentido trascendental, lo que es incompatible con el planteamiento de la Estética Trascendental. (shrink)

Este artículo se propone dilucidar algunos aciertos y errores respecto a la concepción de la cosa en sí schopenhaueriana, a través de un análisis desde su filosofía hacia algunas lecturas del idealismo trascendental de Kant. Con esto se espera sostener la hipótesis según la cual Schopenhauer parece interpretar la cosa en sí bajo un punto de vista idealista dogmático “pre-kantiano” o “a-crítico” equiparable a un realismo trascendental, lo que trae consecuencias importantes tanto para su afirmación de ser el único (...) heredero del idealismo trascendental de Kant, así como para su metafísica de la voluntad de vivir y sistema ético pesimista. (shrink)

El objeto del presente trabajo consiste en dilucidar los conceptos de “sí mismo” y de “otros sí mismos” en el pensamiento aristotélico dentro del marco de la problemática del cuidado y del conocimiento de sí. Abordaremos los diferentes sentidos de “sí mismo” (que dependen de su identificación con el intelecto práctico o teórico). Nos proponemos mostrar la estrecha conexión entre la constitución del “sí mismo” y el autoconocimiento con la formación del carácter moral que tiene lugar a partir del desarrollo (...) de las virtudes éticas e intelectuales. Puesto que el cuidado de sí presupone el autoconocimiento (el cual se alcanza a partir de la comunidad virtuosa con los amigos), nos proponemos abordar las características de la amistad virtuosa: el consenso ético, y el cuidado recíproco que conduce al perfeccionamiento humano. Nuestro abordaje de estos problemas partirá principalmente de _ EN _ IX. 4, 8 y 9, X. 7-8, y de _ EE _ VII. 6 y 12. (shrink)

En los debates recientes sobre la fórmula de la humanidad del imperativo categórico se intenta comprender los insumos conceptuales de dicha fórmula a partir de obras kantianas que no son propiamente la Fundamentación de la metafísica de las costumbres. Este proceder se ampara en la falsa suposición de que en la GMS no hay un significado claro o concreto de lo que encarnarían términos como humanidad (Mensch) o fin en sí mismo (Zweck an sich selbst). En virtud de lo anterior, (...) en este artículo buscaré analizar acuciosa y detalladamente qué es lo que tiene que decir Kant concretamente en GMS AA IV 42719-42833, puesto que ahí sí hay una argumentación que se construye progresivamente desde la noción de fin hasta la equivalencia de la naturaleza racional como fin en sí mismo, lo cual considero que es central para una comprensión adecuada de la fórmula de la humanidad presentada posteriormente. (shrink)

La figura popular del mendigo se define por su alegría, comicidad y autoexclusión social. En el siglo xix, surgió una nueva visión, de carácter realista, en torno a este personaje. El objetivo del presente artículo es rescatar la obra poética del colombiano Joaquín Pablo Posada, ya prácticamente olvidada, para estudiar cómo conforma la figura del mendigo en un tiempo de transición. Los resultados señalan la existencia de un imaginario híbrido y de carácter joco-serio. Por un lado, se mantienen los (...) rasgos tradicionales, que incluyen al mendigo dentro de la tendencia festiva; por otro lado, se introduce una denuncia moderna sobre los padecimientos físicos y morales del mendigo, lo que cuestiona el discurso de las élites burguesas, sin salirse de su esquema central. En las conclusiones, se compara la complejidad del personaje de Posada frente a otros sujetos poéticos construidos durante los siglos xix y xx, que suelen adherirse a una sola faceta de esta figura. (shrink)

Comenzaré por aclarar el título, del cual debo la primera parte a la Escuela de Frankfurt, teoría crítica de la sociedad, y la segunda a Martín Heidegger. Trataré luego ―¿tarea imposible?― de reconciliar estos dos modos de pensar, volviendo al sentido del pensar en Kant y a las cosas mismas que pensamos en nuestra cotidianidad de acuerdo con la fenomenología de Edmundo Husserl, maestro de Heidegger y partícipe de la crítica al positivismo de los frankfurtianos, para proponer que la (...) filosofía puede servir para reencantar al mundo de la vida y a la sociedad civil, necesariamente desencantados por los modernos procesos de racionalización. (shrink)

What does it mean to read Ham Seok-heon in the 21st century? Furthermore, what does it mean to read the ‘East-Asian Classics’ through him? In this article, I would like to raise a few issues that existing discussions on the relationship between Ham Seok-heon and the East-Asian Classics have not paid attention to, in order to point out the points that we should give more weight to in the hermeneutics of Ham Seok-heon’s ‘Chewing on Old Classics’. First, Ham’s should be (...) read as an independent text in its own right, not as a commentary on the ‘Oriental Classics’. Second, his SSi-al’ Readings of Old Classics should be read in the context of life and place in contemporary Korea, rather than the Laozi and the Zhuangzi relationships it addresses. Third, the meanings and values in SSi-al’ Readings of Old Classics do not lie in its original interpretation of traditional commentaries, but rather in the “common sense” that guided the perceptions and practices of Ssi-al in the democratization process of twentieth-century Korea. To emphasize this aspect, I contrast it with the interpretation of the Zhuangzi in China during the same period. I want to argue that if Chinese intellectuals in the twentieth century anticipated their own destiny through the interpretation and discussion of the Zhuangzi, Ham Seok-heon’s reading of the Zhuangzi was expressed as the voice of Ssi-al, which changed the subject of interpretation and at the same time called for the values of modern freedom and equality and preached the ideology of democracy and self-government to realize them. In reading Ham Seok-heon in this way, I believe that we can properly evaluate the historical and philosophical meaning and value of SSi-al’ Readings of Old Classics. (shrink)

El libro ilustra un caso de migración de ideas a través de un análisis contextual e histórico-filosófico que introduce al lector en la traducción de la tesis doctoral del filósofo japonés Nakajima Rikizo (1858-1918), La doctrina kantiana de la cosa en sí (1889), defendida en la Universidad de Yale. En el estudio introductorio se examina la aportación del pensador a la luz de la querella sobre la cosa en sí de Kant y esta se enmarca en la corriente neokantiana del (...) siglo XIX, extrayéndose, de ahí, consecuencias para situar el papel de la disertación en el interior de la recepción del idealismo alemán y el neokantismo en la historia de la modernidad filosófica en Japón a partir de la época Meiji (1868). En la tarea de la edición literaria que acompaña a la traducción, el lector encontrará referenciadas de manera sistemática las muchas fuentes que cita Nakajima en su tesis doctoral, aunque, como signo de su tiempo, en el original lo haga sin una convención coherente y, en ocasiones, sin detalles suficientes. Así pues, al aportar al lector acceso a las referencias a los libros que manejó el filósofo, se contribuye a que el texto tenga, además, un interés histórico que se suma al eminentemente filosófico, con el objetivo de impulsar y potenciar estudios sobre la red de interacciones filosóficas que atraviesan el escrito del autor japonés. Por último, el libro se suma a las publicaciones que, en torno a la obra de Immanuel Kant (1724-1804), ganan relevancia filosófica en un momento en el que se está a las puertas de la celebración del 300 aniversario de su nacimiento. (shrink)

Amid the many food safety scandals that have erupted in recent years, Chinese food activists and consumers are turning to the creation of alternative food networks to ensure better control over their food. These Chinese AFNs have not been documented in the growing literature on food studies. Based on in-depth interviews and case studies, this paper documents and develops a typology of AFNs in China, including community supported agriculture, farmers’ markets, buying clubs, and recreational garden plot rentals. We unpacked the (...) four standard dimensions of alternativeness of AFNs into eight elements and used these to examine the alternativeness of AFNs in China. We argue first that the landscape of alternativeness varies among different networks but the healthfulness of food is the most prominent element. Second, there is an inconsistency in values between AFN initiators and customers, which contributes to the uneven alternativeness of Chinese AFNs. Third, Chinese AFNs are strongly consumer driven, a factor that constrains their alternativeness at present. The inclusion of “real” peasants in the construction of AFNs in China is minimal. This paper adds to the existing literature on AFNs with an analysis of recent initiatives in China that have not been well documented before. By unpacking the dimensions of alternativeness into specific elements, this paper also provides an analytical framework for examining the alternativeness of AFNs especially nascent ones that have not developed a full spectrum of alternativeness. (shrink)

How do speakers design what they say in order to communicate effectively with groups of addressees who vary in their background knowledge of the topic at hand? Prior findings indicate that when a speaker addresses a pair of listeners with discrepant knowledge, that speakers Aim Low, designing their utterances for the least knowledgeable of the two addressees. Here, we test the hypothesis that speakers will depart from an Aim Low approach in order to efficiently communicate with larger groups of interacting (...) partners. Further, we ask whether the cognitive demands of tracking multiple conversational partners' perspectives places limitations on successful audience design. We find that speakers can successfully track information about what up to four of their partners do and do not know in conversation. When addressing groups of 3–4 addressees at once, speakers design language based on the combined knowledge of the group. These findings point to an audience design process that simultaneously represents the perspectives of multiple other individuals and combines these representations in order to design utterances that strike a balance between the different needs of the individuals within the group. (shrink)

El propósito del artículo es profundizar el carácter absoluto de la auto-comunicación de Dios al hombre, lo cual entregará un aporte a la teología actual en lo que se refiere a la comprensión y utilización del concepto de auto-comunicación, y a la vez entender de un modo renovado el encuentro entre Dios y el hombre, lo que permitirá hallar nuevas pistas para la entrega del mensaje cristiano al hombre contemporáneo. El escrito aborda el tema en dos tópicos: el primero (...) en razón del Dios absoluto, como fundamento de la auto-comunicación y el segundo que trata el carácter trinitario de la auto-comunicación absoluta. (shrink)

This paper studies how the human capital embedded in rank-and-file employees affects firms’ stock price crash risk. Employing a unique setting in China where we measure human capital using employee information at the firm level, we show that human capital quality improves firms’ internal information environments, curbs bad-news hoarding and overinvestment, leading to lower stock price crash risk. The findings are robust to instrumental variable regressions. Our study highlights the internal informational role of human capital and sheds light on its (...) implications for capital markets and outside investors. Therefore, we contribute to the literature on the interaction between non-shareholding stakeholders and shareholders. (shrink)

“The Strong Programme” is put forward as a metaphysical theory of sociology by the Edinburgh School (SSK) to study the social causes of knowledge. Barry Barnes and David Bloor are the proponents of the School. They call their programme “the Relativist View of Knowledge” and argue against rationalism in the philosophy of science. Does their relativist account of knowledge present a serious challenge to rationalism, which has dominated 20th century philosophy of science? I attempt to answer this question by criticizing (...) the main ideas of SSK and defending rationalism theories in modern philosophy of science. (shrink)

Berislav Maru%si'c explores how we should take evidence into account when thinking about future actions, such as resolving to do something we know will be difficult. Should we believe we will follow through, or not? He argues that if it is important to us, we can rationally believe we will do it, even if our belief contradicts the evidence.

Kasım 2002 yılında iktidara gelen Adalet ve Kalkınma Partisi'nin (AK Parti) dış politikasında Somali'nin özel bir yeri bulunmaktadır. Türkiye'nin Somali ile ilişkileri, dönemin başbakanı olan Türkiye Cumhurbaşkanı Recep Tayyip Erdoğan'ın 19 Ağustos 2011 yılında şiddetli kuraklıktan ve iç savaştan etkilenen Somalilere destek olmak amacı ile bu ülkeye düzenlediği resmi ziyaretin ardından gelişmeye başlamıştır. 2011'den sonra Türkiye, Somali'ye en büyük insani yardım kampanyalarından birini başlatmıştır. Türkiye, Somali'de sadece bir yumuşak güç politikası geliştirmekle kalmamış, aynı zamanda bir sert güç politikası da uygulamaya (...) başlamıştır. Bu kapsamda Türkiye, 2012 yılından bu yana hem Ankara’da hem de Mogadişu'da yüzlerce Somalili asker ve polise eğitim vermektedır. Aynı zamanda Türkiye, 2017 yılında yurtdışındaki Türkiye’nin en büyük askeri üssünü Somali'de açtı. Bu araştırma, Türkiye'nin Somali'de güvenlik politikasını derinleştirmesinin ardındaki nedenleri ve dinamikleri incelemekte ve Türkiye'nin güvenlik politikasının Somali için ne anlama geldiğini tartışmaktadır. Araştırma, sosyo-kültürel, ekonomik ve jeopolitik dahil olmak üzere Türkiye'nin Somali'ye yönelik güvenlik politikasını yönlendiren faktörlerin bir kombinasyonu olduğunu savunuyor. Bu çalışma, kavramsal ve teorik perspektifler kullanarak Türkiye'nin güvenlik politikasını bütüncül bir yaklaşımla incelemektedir. (shrink)

The efficacies of Western and Chinese medicine have been under debate for a long time, and the whole issue still raises questions for the contemporary world. The article emphasizes the humanistic approach as well as the scientific method of the early Protestant medical missionaries to China, so as to give a more comprehensive scope to understand their historical roles and practices in a cross-cultural context. The authors also wish to call for a global readership to further discuss this historical legacy (...) with regard to the reception of Christianity in contemporary China and other East Asian countries. (shrink)

Papers presented at a national seminar on Vedic texts and the knowledge systems of India, held at Kalady during 9-11 December 2009.

The problem of cultural environment is not new, but the use of the theory on cultural environment is clearly a new approach to the consideration of familiar questions. That is the problem, is it true that the context has become such that man, as an individual, is becoming increasingly smaller, weaker, more tightly defined and restrained, in a society which is steadily developing in the direction of becoming multi-dimensional and ambiguous with its “logic of imposition”? As for the cultural environment, (...) is it true that the part in it where man has no right to choose, the part which he is compelled to adapt to, will grow bigger and bigger than the part each individual, each community can create, build, and amend? More concretely, is it true that the European rationalist and anthropological culture has become too “classical” and “secular,” now getting replaced by a “fast-food culture” or “stewing-pot culture”? Or is it only a “superficial choice” of globalization times? Is the present philosophy too weak, leaving society to the mercy of less-than-clairvoyant logics of life, in which “such environment, such man” is only one of many behavioral logics which are not too bad in modern social relation? Or has the role of philosophy itself changed - the “Flat world” philosophy now deprived of the responsibility to control, regulate, and, as necessary, determine the context, as it was in the past? Base upon reliable qualitative and quantitative datas, thepaper prover that: 1. If natural environment is the regrouping of factors outside the social-human system making conditions necessary for this system to exist and develop, then cultural environment is regrouping of factors inside the social-human system making sufficient conditions for each subsystem of this system to identify itself and progress. 2. Never in the past has the cultural environment in Vietnam been so rich and varied, so dynamic and positive, so encouraging and attractive, with so many opportunities and challenges as is now the case. The degree of richness and diversity, the dynamic and active rhythm of Vietnam’s cultural environment are now enough to foster good ideas and stimulate discovery and creation. But on the flip side, there are still many challenges andattractions, so hopefully every individual, family, and community will become vigilant before the risk of losing the way or making a mistake. (shrink)

For achieving the sustainable development goals, green development has been raised to a high position for cities in China. The economic development in Northwest China is slow, the ecological environment is fragile, and the mineral resources are rich. Only through green development can we realize the comprehensive income of regional production development, rich life, and good ecology. This paper measures the green development efficiency of 30 prefecture-level cities in Northwest China by using DEA-SBM model of unexpected output, explores the differences (...) and causes of green development efficiency from the perspective of time and space through convergence coefficient, coordination matrix, GIS, and other methods, and empirically tests the impact of industrial structure, technological progress, and other driving factors on green development efficiency by using panel Tobit model. The results show that, on the whole, the efficiency of green development in Northwest China is low, path dependence is serious and unbalanced, the coordinated development effect of different regions is weak, and the spillover effect of core urban agglomerations has not been effectively exerted; from the perspective of driving factors, economic development, population density, traffic situation, and education investment can significantly improve the efficiency of urban green development, and the second is that the proportion of industries significantly hinders the improvement of green development efficiency, while the impact of scientific and technological innovation is not significant. Based on the empirical results, this paper believes that the harmonious development of natural environment and economic society can be realized only by improving the coordinated development effect among cities, implementing the optimization and upgrading of industrial structure, introducing excellent talents, and promoting the technological upgrading. (shrink)