A partir de los planteamientos críticos sobre el lenguaje y su función por Saussure, Jakobson, Lacan, Foucault y Derrida, el lenguaje se contempla bajo una perspectiva diferente: un lenguaje cuyo poder de significación es siempre relativo e inconcluso basado en la naturaleza arbitraria y ambigua del signo. Dentro del proyecto iluminista, del racionalismo y del realismo, se pensaba que el lenguaje poseía la facultad de una significación certera y estable. El poder descriptivo y de significación del lenguaje llegó al extremo (...) de utilizarse como un equivalente a la precisión científica. (shrink)

En 1941, deux ans après la fin de la guerre civile, le gouvernement espagnol a signé un accord avec le St-Siège par lequel le Chef de l’État, le Général Francisco Franco, intervenait directement dans la nomination des évêques et des archevêques diocésains. L’accord a été inclus dans le Concordat de 1953, qui a scellé les relations de coopération entre les deux États. Après le Concile Vatican II, le pape Paul VI a personnellement demandé au Général de renoncer à ce privilège, (...) mais Franco refusa, subordonnant son renoncement à une révision totale du Concordat. Le Roi Juan Carlos Ier a renoncé à ce privilège quelques mois après son couronnement ; ainsi les relations Église-État, compliquées pendant les dernières années du franquisme, se sont normalisées.In 1941, two years after the end of the civil war, the Spanish government signed an accord with the Holy See under which the Head of State, General Francisco Franco, intervened directly in the nomination of diocesan Bishops and Archbishops. The accord was included in the Concordat of 1953, which cemented cooperative relations between the two States. After Vatican Council II, Pope Paul VI personally asked the General to renounce the privilege, but Franco refused, linking his renouncement to a total revision of the Concordat. King Juan Carlos I renounced the privilege a few months after his coronation, thus normalizing Church-State relations, complicated during the last years of Francoism.1941, zwei Jahre nach dem Ende des Bürgerkrieges, unterzeichnete die spanische Regierung ein Abkommen mit dem Heiligen Stuhl, durch das der Staatschef, General Francisco Franco, direkt an der Ernennung der Diözesanbischöfe und -erzbischöfe beteiligt wurde. Die Übereinkunft wurde in das Konkordat von 1953 eingefügt, das die Kooperationsbeziehungen zwischen den beiden Staaten besiegelte. Nach dem Zweiten Vatikanischen Konzil hat Papst Paul VI. den General persönlich gebeten, auf dieses Privileg zu verzichten, doch Franco lehnte ab und ordnete seinen Verzicht einer umfassenden Revision des Konkordats unter. König Juan Carlos I. hat schon wenige Monate nach seiner Krönung auf dieses Privileg verzichtet, so dass sich die in den letzten Jahren des Francoregimes schwierig gewordenen Beziehungen zwischen Kirche und Staat normalisierten. (shrink)

Les variations de Gilles Châtelet Sur une petite phrase de Riemann, montrent que loin de constituer une variante de la « philosophie baroque » telle que la définit Deleuze, son maniérisme épistémologique le rapproche étonnamment de l’attention aux « modes de données » et aux « modes de visée » caractéristique de la phénoménologie transcendantale. Comme Hermann Weyl, il voit à l’œuvre dans la phénoménologie husser-lienne un approfondissement de l’esthétique transcendantale kantienne, en la tenant pour une approche philosophique pertinente et (...) ajustée à la science de son temps.Châtelet’s variation on a note by Riemann, shows that, far from constituting a variant of the “Baroque philosophy” such as Deleuze defines it, his epistemological mannerism pays attention to “modes of givenness” and “modes of constitution”, which is characteristic of transcendental phe-nomenology. This explains why he considers, like Hermann Weyl, phe-nomenology as a deepening of Kant’s transcendental aesthetics and as a philosophical approach, relevant and adapted to the science of his time. It is in this perspective that we should hear their joint statements that transcendental phenomenology is epistemologically contemporary to special and general relativity. Châtelets Variation auf einer kleinen Phrase von Rie-mann zeigt, daß sein erkenntnistheoretischer Manierismus, eine Variante der nach Definition „barocken Philosophie“ von Deleuze weit entfernt zu sein, im Gegenteil in der Nähe von transzendentale Phänomenologie und seine Aufmerksamkeit auf die „Gegebenheitsmodi“ und „Konstitution-sweise“ steht. Überdies betrachtet er, wie Hermann Weyl, die Phänomenol-ogie und die Vertiefung der transzendentalen Ästhetik als philosophischen Ansatz für die Wissenschaft seiner Zeit. Es ist in dieser Perspektive, dass wir ihre gemeinsamen Aussagen hören, dass die Kantische Ästhetik in Husserls vertieft wird, und dass die transzendentale Phänomenologie epistemologisch zeitgenössisch ist für speziell und allgemeine Relativität.This article is in French. (shrink)

RésuméOn prend comme point de départ la crise actuelle de l'idée de raison, en envisageant la possibilité de son dépassement au moyen d'une reposition de cette idée, pour arriver ainsi à un rationalisme nouveau que l'on peut appeler » humaniste «. Ce rationalisme doit prendre conscience, tout d'abord, de la condition strictement humaine de notre savoir en tant que différente d'une connaissance intellectuelle absolue, dans un sens tout à fait opposé à la vision rationaliste de l'époque moderne. Dans cette ligne, (...) l'on fait remarquer l'aspect » compositif « et » divisif « de notre démarche rationnelle et son caractère dynamique, en exposant les possibilités explicatives de cette compréhension dynamique en face des mathématiques et des sciences de la nature. Il faut aussi donner raison du fait métaphysique dans lequel naturellement débouche le rationnel. Le kantisme est considéré dans sa position programmatique et historique, en soulignant chez lui la forte empreinte rationaliste, qui amène à une fermeture à l'égard du dynamisme propre de la science. L'on constate, enfin, les limitations épistémologiques du réalisme aristotélicien, entraǐnant une certaine absolutisation de l'immédiat sensible, qu'un réalisme actuel pourrait bien dépasser par la noétique dynamique et humaniste.ZusammenfassungDer Verfasser geht von der heutigen Krisis der Vernunftidee aus, um durch eine Wiederherstellung derselben Idee, die zu einem neuen Rationalismus, als humanistischer Humanismus gedacht, leiten muss, eine mögliche Überwindung dieser Krisis anzuzeigen. Dieser Rationalismus soll, im Gegensatz zur modernen intellektualistischen Anschauung, das spezifisch Menschliche unserer Erkenntnis als etwas Verschiedenes von einem rein intellektuellen Wissen darlegen. In diesem Sinne merkt man das » compositive « und » divise « Verfahren unserer Vernunft und ihren eigenartigen Dynamismus vor, um die erklärenden Möglichkeiten dieser dynamischen Auffassung in Verbindung mit der mathematischen und naturwissenschaftlichen Tatsache vorzustellen. Auch die Metaphysik soll als natürliche Vollendung des rationalen Strebens erkannt werden. Der Kantismus wird in seiner programmatischen und geschichtlichen Lage betrachtet, um seine mächtige rationalistische Prägung, in eine gründliche Blindheit vor der dynamischen Gestait der Wissenschaft leitend, zu bemerken. Endlich werden die episte‐mologischen Mängel des aristotelischen Realismus festgestellt, die ein heutiger Realismus durch eine dynamische und humanistische Erkenntnislehre überwinden kann.The critical attitude actually taken towards the idea of reason supplies the starting point; it is considered possible to overcome the resulting crisis by positing this idea anew, in order to establish a new rationalism which might be termed » humanist «. That rationalism should first of all duly record the fact that our knowledge is strictly human and differs as such from an absolutely intellectual knowledge, in a sense which contrasts with the present rationalist outlook. Following that line, the writer stresses the » compositive « and » divisive « aspects as well as the dynamic character of our rational activity, in the process of presenting the explicative possibilities of this dynamic understanding with reference to mathematics and natural science. The metaphysical fact into which the rational is bound to flow must be accounted for. Kantism is examined in its historical and programmatical position, stressing how deep the rationalist imprint is there, making it a blind alley as far as scientific dynamics are concerned; it is held that they could be overcome by present day realism, thanks to a dynamic and humanist noetic doctrine. (shrink)

This is the first publication and critical edition of Christian von Ehrenfels' dissertation on "Relations of Magnitude and Numbers. A Psychological Study", based on a new transcription by Reinhard Fabian.

These five letters from Christian von Ehrenfels to Alexius Meinong contain a written record of how Ehrenfels' dissertation plans came about, based on his reading and commenting on Meinong's work.

La cuestión referente a la verdad y falsedad de las ideas es tratada fervorosamente en la actualidad por hombres ilustres; y puesto que el propio Descartes no ha encontrado una solución satisfactoria a este problema, el cual es de gran significado para el conocimiento de la verdad, quisiera exponer brevemente mi interpretación acerca de los rasgos característicos y los criterios de las ideas y de los conocimientos. Pues bien, un conocimiento es oscuro o claro; un conocimiento claro es a su (...) vez confuso o distinto; un conocimiento distinto, inadecuado o adecuado; simbólico o intuitivo; finalmente, el conocimiento más completo será aquel que sea al mismo tiempo adecuado e intuitivo. (shrink)

La noción de sustancia, tal como la propongo, es tan fecunda, que de ella surgen las verdades primarias y originarias y, en realidad, referentes a Dios, las almas y la naturaleza de los cuerpos (es decir, a todo esto y a sus ámbitos). Se trata de verdades conocidas en parte pero poco demostradas; en parte desconocidas hasta ahora, sin embargo, de un gran significado para las demás ciencias.

Desde que hablamos por primera vez de una nueva ciencia de la dinámica, la cual debe aún fundamentarse, una serie de hombres destacados ha dado a conocer en diferentes lugares sus intenciones de una exposición más detallada de esta doctrina puesto que nuestro tiempo aún no es suficiente para un libro, queremos por eso presentar aquí un proyecto que al menos pueda dar ya alguna luz, y que quizás algún día nos sea restituidocon interés e interés compuesto, cuando sea logrado (...) por hombres que, al servirse tanto de una fuerza del pensamiento como de una sutileza de estilo, muevan a la manifestación de sus opiniones. Su juicio es siempre deseado por nosotros y, como ha de esperarse, útil para la realización de nuestra obra. (shrink)

Since the early Gestaltists there has been a strong interest in the question of how problem solvers get stuck in a mental impasse. A key idea is that the repeated activation of a successful strategy from the past results in a mental set (‘Einstellung’) which determines and constrains the option space to solve a problem. We propose that this phenomenon, which mostly was tested by fairly restricted experiments in the lab, could also be applied to more complex problem constellations and (...) naturalistic decision making. We aim at scrutinizing and reconstructing how a mental set determines the misinterpretation of facts in the field of political decision making and leads in consequence to wrong expectations and an ill-defined problem representation. We will exemplify this psychological mechanism considering a historical example, namely the unexpected stabilization of the Franco regime at the end of World War II and its survival thereafter. A specific focus will be drawn to the significant observation that erroneous expectations were taken as the basis for decisions. This is congruent with the notion that in case of discrepancy between preconceived notions and new information, the former prevails over the new findings. Based on these findings, we suggest a theoretical model for expectation violation in political decision making and develop novel approaches for cognitive empirical research on the mechanisms of expectation violation and its maintenance in political decision making processes. (shrink)

Peer review is a widely accepted instrument for raising the quality of science. Peer review limits the enormous unstructured influx of information and the sheer amount of dubious data, which in its absence would plunge science into chaos. In particular, peer review offers the benefit of eliminating papers that suffer from poor craftsmanship or methodological shortcomings, especially in the experimental sciences. However, we believe that peer review is not always appropriate for the evaluation of controversial hypothetical science. We argue that (...) the process of peer review can be prone to bias towards ideas that affirm the prior convictions of reviewers and against innovation and radical new ideas. Innovative hypotheses are thus highly vulnerable to being “filtered out” or made to accord with conventional wisdom by the peer review process. Consequently, having introduced peer review, the Elsevier journal Medical Hypotheses may be unable to continue its tradition as a radical journal allowing discussion of improbable or unconventional ideas. Hence we conclude by asking the publisher to consider re-introducing the system of editorial review to Medical Hypotheses. (shrink)

The book is a comprehensive introduction to the work of the Estonian-German biologist Jakob von Uexküll. After a first introductory chapter by Morten Tønnessen and a second chapter on Uexküll's life and philosophical background, it contains four chapters devoted to the analysis of his main works; they are followed by a vast eighth chapter which deals with the influence Uexküll had on other philosophers and scientists, and by a conclusions focused on the possibility of updating Uexküll's work. The monograph combines (...) a careful reconstruction of the historical context in which the Uexküllian concepts emerged (the debate between mechanism and vitalism, contemporary scientific studies) and a thorough analysis of the philosophical contents of the Uexküllian views. As far as the key issue is concerned, Uexküll's notion of Umwelt refers to the perceptive and operative world which surrounds animal species; it is a subjective species-specific construction which provides living organisms with great security and behaviour stability. Moreover, the relationship that the animal carries out with its environment proves to be a complex system of semiotic interactions: its behaviour is not a set of mechanical reactions, but the result of a spontaneous attribution of meaning to the outside world, whose environmental elements are actively interpreted by the subject. The environment of animal species becomes a field of meaning, an exceedingly complex subjective elaboration; this can lessen the distance between animals and men, crediting both with the cognitive ability to grasp meanings and to use signs. (shrink)

Este artículo plantea que el concepto de solidaridad, usualmente exaltado en tiempos de crisis, contiene en sí mismo el conjunto de límites que lo debilitan y lo convierten, paradójicamente, en una sutil manifestación del egoísmo. Para analizar esta contradicción, se abordan las posiciones emblemáticas de cinco autores contemporáneos: John Rawls, Richard Rorty, Jürgen Habermas, Charles Taylor y Hannah Arendt. A través de este análisis puede mostrarse que los grandes desafíos de nuestra civilización permiten advertir los dilemas y las contingencias que (...) afectan el nexo entre el liberalismo y la solidaridad. (shrink)

In twentieth-century continental philosophy, German philosophical anthropology can be seen as a sort of conceptual laboratory devoted to human/animal research, and, in particular, to the discontinuity between human and non-human animals. Its main notion—the idea of the special position of humans in nature—is one of the first philosophical attempts to think of the specificity of humans as a natural and qualitative difference from non-human animals. This school of thought correctly rejects both the metaphysical and/or religious characterisations of humans, and the (...) positivistic gradualism, that sees the human being as an animal endowed with a greater degree of certain faculties. At the same time, German philosophical anthropology still takes it for granted that such natural-qualitative novelty is unique in the realm of the living, that in correspondence with humans there is the hiatus, the discontinuity par excellence. The semiotic side of this view is the distinction between signs and symbols developed by Ernst Cassirer and Susanne Langer: animal signs would be mere proxies for perceptive elements or stimuli, whereas only human symbols could convey complex representation of objects and situations. The goal of this contribution is to criticise the alleged uniqueness of the hiatus and its semiotic implications through the opposite approach of the diffuse discontinuities. This approach that focuses on the semiotic traits of different species-specific environments can be traced back to Jakob von Uexküll’s biosemiotical phenomenology, which thinks of discontinuities as a normal phenomenon of animal life. (shrink)

Este artículo constituye una investigación sobre el estatuto ontológico de las categorías. Examina cuatro tesis: que las categorías son lingüísticas, que son meramente lógicas, que son reales todas y que algunas son reales y otras lógicas con fundamento en la realidad. Prueba que la cuarta tesis es la correcta y muestra algunos de sus presupuestos más importantes, desarrollos e implicaciones.

The complex world of thought and sensitivity in the sphere of contemporary art has entailed the revision and exclusion of disciplines aimed at providing a model to explain and conceptualize reality. Art history, as one such discipline, has had many of its contributions questioned from Gombrich’s epistemological reformulation to the postmodern discourses, which extol the death of the author, the post-structuralist idea of tradition as a textual phenomenon, and the declaration of the death of history as a consequence of the (...) hybridization of disciplines and of other bran- ches of human knowledge. Nevertheless, it can be demonstrated that proposals as those by Julius von Schlosser and Giulio Carlo Argan enclose reflections and methodological aspects which can help us face the task of understanding and visualizing the mediating role of historians in the culture of sensitivity, and the art modulations that have resulted from the blows of history and that, in turn, have shaped both art and art history into what they are or can be to us today. (shrink)

Franz Brentano is not usually associated with mathematics. Generally, only Brentano’s discussion of the continuum and his critique of the mathematical accounts of it is treated in the literature. It is this detailed critique which suggests that Brentano had more than a superficial familiarity with mathematics. Indeed, considering the authors and works quoted in his lectures, Brentano appears well-informed and quite interested in the mathematical research of his time. I specifically address his lectures here as there is much less to (...) be found about mathematics in his published works. Besides Brentano’s own work, it is quite remarkable to see that practically all of his better-known students sooner or later produced a work on the philosophy of mathematics. This also encourages the supposition not just of a common interest in the matter, but of a common theoretical core. All this prompts the question: Can we speak of a Brentanist philosophy of mathematics? (shrink)

La persona humana ha sido definida de muchas maneras a lo largo de la historia. Con el paso del tiempo, la reflexión filosófica, teológica, psicológica, antropológica, sociológica, histórica, etc, ha hecho grandes aportes a la comprensión de la persona humana y aportado otras definiciones. Nos hemos enfocado en las reflexiones que ha hecho el personalismo que sostiene que la persona humana es el centro y punto de partida de toda reflexión. De todas sus características, la persona humana es ante todo (...) un ser para el encuentro y el primer encuentro de su existencia es la relación filial. No obstante lo evidente que resulta el ser hijos, no vivimos como tales o al menos no parece que lo entendamos así.. Es por eso que hemos qurido sacar a la luz algunas claves que sirvan a hombres y mujeres del mundo actual para comprender el valor de la dimensión filial de la persona humana y qué puede estar impidiendo vivirla o aceptarla en la propia vida; esperando que a partir de esta reflexión se pueda ayudar a reconocer la riqueza del ser hijos, y de esta manera, se tiendan puentes para facilitar la comprensión y la apertura a la fe cristiana que entiende a todo ser humano como hijo de Dios. (shrink)

In the work of Lorenz we find an initial phase of great concordance with Uexkülls theory of animals’ surrounding-world, followed by a progressive distance and by the occurrence of more and more critical statements. The moment of greater cohesion between Lorenz and Uexküll is represented by the work Der Kumpan, which is focused on the concept of companion, functional circles, social Umwelt. The great change in Lorenz’ evaluation of Uexküll is marked by the conference of 1948 Referat über Jakob von (...) Uexküll, where Lorenz highlights the vitalist position of Uexküll. In the works of the years after World War II, the influence of the Estonian Biologist greatly diminishes, even though Lorenz continues to express his admiration for particular studies and concepts of Uexküll. References to Uexküll’s work are less and far in between, while the difference is highlighted between the uexküllian theoretical frame and Lorenz’s one. The two main critical lines of argument developed by Lorenz in this process are the biological and the epistemological one: on the biological side Lorenz heavily criticizes Uexküll’s vitalism and his faith in harmonizing forces and supernatural factors. On the epistemological side, Lorenz, arguing from the point of view of the critical realism, accuses Uexküll of postulating the separateness of all living beings, a separateness which is due to the Kantian idea that every subject of knowledge and action is imprisoned in the transcendental circle of its representations and attitudes. (shrink)

In the work of Lorenz we find an initial phase of great concordance with Uexkülls theory of animals’ surrounding-world (Umweltlehre), followed by a progressive distance and by the occurrence of more and more critical statements. The moment of greater cohesion between Lorenz and Uexküll is represented by the work Der Kumpan, which is focused on the concept of companion, functional circles, social Umwelt. The great change in Lorenz’ evaluation of Uexküll is marked by the conference of 1948 Referat über Jakob (...) von Uexküll, where Lorenz highlights the vitalist position of Uexküll. In the works of the years after World War II, the influence of the Estonian Biologist greatly diminishes, even though Lorenz continues to express his admiration for particular studies and concepts of Uexküll. References to Uexküll’s work are less and far in between, while the difference is highlighted between the uexküllian theoretical frame (vitalistic) and Lorenz’s one (Darwinian and evolutionist). The two main critical lines of argument developed by Lorenz in this process are the biological and the epistemological one: on the biological side Lorenz heavily criticizes Uexküll’s vitalism and his faith in harmonizing forces and supernatural factors (which leads to concepts such as the perfect fusion of all biological species in their environment and the absence of rudimentary organs). On the epistemological side, Lorenz, arguing from the point of view of the critical realism, accuses Uexküll of postulating the separateness of all living beings, a separateness which is due to the Kantian idea that every subject of knowledge and action is imprisoned in the transcendental circle of its representations and attitudes. (shrink)

In the second edition of the Logische Untersuchungen Husserl claims to have investigated higher order objects and Gestalt qualities before anyone else in the School of Brentano. Indeed, in the Philosophie der Arithmetik we find a discussion of figural moments and fusion that could lend some support to such a claim. By considering the concepts of Gestalt and Verschmelzung in their relevant historical context, the latter especially in connection to Stumpf, we find that Husserl indeed gave a quite original and (...) interesting account of such higher order phenomena. (shrink)

La crítica de la ontología ocupa un lugar preponderante en la filosofía de Michel Henry. No obstante, los términos en que se expresa son diversos según los contextos argumentales en que se despliegan. En este trabajo distingo tres argumentos con los que Henry cuestiona la ontología en distintas obras y períodos de su filosofía; a saber: la crítica del monismo ontológico; la crítica del monismo fenomenológico; la crítica de la ontología. Una vez expuestos, indago el modo en que estos argumentos (...) han sido tratados en la bibliografía secundaria. Concluyo con algunas reflexiones en cuanto al alcance de las variaciones terminológicas y argumentativas propias de estos tres argumentos y expresando una preferencia personal por la tercera y última formulación.The critique of ontology is preponderant in the philosophy of Michel Henry. However, the terms in which it is expressed are diverse according to the different lines of argument. In my paper I distinguish three arguments with which Henry challenges ontology in three different works and periods of his philosophy; namely: the critique of ontological monism; the critique of phenomenological monism; the critique of ontology. Once exposed those arguments, I describe how they have been received in the secondary literature. I conclude with some reflections on the terminological and argumentative variations characteristic of these three arguments and I express my personal preference for the third, last formulation. (shrink)

Educação estética em “Rua de mão única” e em “A idade da terra” 1 Resumo: O presente ensaio analisou o tema da educação estética a partir do texto literário “Rua de mão única” de Walter Benjamin e do filme “A idade da terra” de Glauber Rocha e buscou identificar semelhanças entre a forma alegórica presente nas duas obras, bem como descrever as potencialidades pedagógicas presentes nas imagens-pensamentos produzidas por elas junto ao receptor. Definimos como problematização a compreensão do potencial de (...) crítica e ensino da forma alegórica mediada pela literatura e pelo cinema. Nosso principal objetivo foi identificar as características alegóricas na construção das obras, entendendo as relações com os contextos históricos, econômicos e culturais em que foram produzidas. Como principais resultados de nossa investigação apontamos que o cinema e a literatura são espaços privilegiados de construção de imagens-pensamentos, que associados aos conceitos filosóficos potencializam a interpretação e a crítica da realidade histórica, econômica e cultural, derivando na dimensão pedagógica da imagem que acreditamos possa ser melhor explorada pelos educadores. Palavras-chave: Educação estética. Cinema. Literatura. Alegoria. Ensino. 1 Apoio FAPEMIG ao projeto de pesquisa APQ 02218-18: O Cinema Novo como experiência inovadora da formação cultural docente. Aesthetics education in "One-Way Street" by Walter Benjamim and in "The Age of the Earth" by Glauber Rocha: The present essay analyzed the topic aesthetics education from the literary text "One-Way Street", by Walter Benjamin, and the film "The Age of the Earth" by Glauber Rocha. It aimed to identify similarities between the allegorical constructions present in the two works, as well as, to describe the pedagogical potentialities present in the images-thoughts produced by them together with the receiver. We defined as questioning the understanding of criticism and teaching potential of the allegorical form mediated by literature and cinema. Our main objective was to identify the allegorical characteristics in creating the works, conceiving relationships with historical, economic and cultural contexts in which they were created. Our main results point out that cinema and literature are privileged spaces of images-thoughts construction, and that associated with the philosophical concepts they can potentiate the interpretation and the criticism of the historical, economic and cultural reality, deriving the educational dimension of the image that we believe educators may best explore. Keywords: Aesthetics education. Cinema. Literature. Allegory. Teaching. Educación estética en "Calle de sentido único” y en “La edad de la tierra ” Resumen: En este trabajo se analizó el tema de la educación estética del texto literario "Calle de sentido único" de Walter Benjamin y de la película “La edad de la tierra” de Glauber Rocha. Se buscó identificar semejanzas entre la forma alegórica presente en las dos obras, así como describir las potencialidades pedagógicas presentes en las imágenes-pensamientos producidas por ellas junto al receptor. Definimos como problematización la comprensión del potencial de crítica y enseñanza de la forma alegórica mediada por la literatura y el cine. Nuestro objetivo principal fue identificar las características alegóricas en la construcción de las obras, entendiendo las relaciones con los contextos históricos, económicos y culturales en que se produjeron. Los principales resultados de nuestras investigaciones señalan que el cine y la literatura son espacios privilegiados de construcción de imágenes-pensamientos, los cuales, asociados a los conceptos filosóficos, promueven la interpretación y la crítica de la realidad histórica, económica y cultural, derivando en la dimensión pedagógica de la imagen, y creemos que los educadores puedan sacar mejor provecho de ello. Palabras clave: Educación estética. Cine. Literatura. Alegoría. Enseñanza. Data de registro:09/06/2019 Data de aceite: 09/12/2019. (shrink)

La figura del británico Sir Charles Scott Sherrington (1857-1952) ocupa un lugar privilegiado en la historia de la neurofisiología. Su principal contribución estriba en su descubrimiento de la «función integradora del sistema nervioso», en cuyo desarrollo se compendian sus importantes aportaciones al estudio de la diferenciación entre acciones inhibidoras y acciones excitadoras. Menos conocida resulta, sin embargo, su intensa pasión por la filosofía, por la historia (consagró una biografía al médico francés del siglo XVI Jean Fernel) y por la literatura (...) (en especial, por la poesía de Goethe; él mismo compuso numerosos versos, publicados en obras como The Assaying of Brabantius and other Verse, de 1925). Sus amplias inquietudes filosóficas se plasmaron en el libro Man on His Nature, cristalización de las Gifford Lectures que impartió en la Universidad de Edimburgo entre mayo de 1937 y junio de 1938. Su profundidad conceptual y sus implicaciones para el debate contemporáneo en torno al problema mente-cerebro son insoslayables. En este trabajo nos detendremos, precisamente, en el análisis de la propuesta filosófica de Sherrington sobre la naturaleza de la mente humana. (shrink)

Dietrich von Hildebrand, widely regarded as one of the great Catholic philosophers of the 20th century, is well-known for his numerous books, but, until this present work, not much has been known of his remarkable and inspiring life. Written by his wife, Alice, also a highly respected Catholic thinker, this is a fascinating, moving and, at times, gripping account of a truly great man of the Church who suffered much for the faith. Based on a very long "letter" Dietrich wrote (...) to his wife late in his life, it tells his story from his glorious youth with a unique intellectual and cultural formation, his coversion to Catholisism, his great passion for truth and beauty, his extensive writing on Christian philosophy and theology, and his steadfast, determined opposition to Nazism that made him a marked man who miraculously escaped execution. A powerful biography of a relentless fighter against injustice, a devoted son of the Church, a man who had the "soul of a lion". Illustrated. (shrink)

On July 14, 1866 Franz Brentano stepped up to the pulpit to defend his thesis that “the true method of philosophy is none other than that of the natural sciences”. This thesis bound his first students to him and became the north star of his school, against the complex background of the progress and specialization of the natural sciences as well as the growth and professionalization of universities. I will discuss the project of the renewal of philosophy as science in (...) the School of Brentano and how this aimed to provide a scientific foundation for the humanities independently from the natural sciences, while preserving the unity of science. Through his well-known re-introduction of the concept of intentionality as criterion to distinguish internal and external perception, Brentano was able to supply an empirical foundation for the Geisteswissenschaften. While philosophy would use the method of natural science, its domain would not be nature, but consciousness: a full-blooded science of the mind that did not require a reduction to the physical in order to be scientific. Brentano’s science of consciousness was empirical, but not experimental, and relied on subjective methods, but was not introspective. Brentano’s students Carl Stumpf, Anton Marty, Alexius Meinong, Christian von Ehrenfels, Edmund Husserl and others came to occupy important chairs in philosophy throughout Europe. While they were certainly not all orthodox followers, they adapted and spread his theories far and wide in the schools and movements they founded and influenced: Gestalt psychology, Prague linguistics, phenomenology, etc.. Moreover, the 19th century idea of scientific research as a collaborative and collective achievement led to a division of labor in Brentano’s school. Each of his students was meant to work out a part of the greater whole: Stumpf, the philosophy of sound and music; Marty, language; Meinong the history of philosophy; Husserl, mathematics; etc. Yet all of them also contributed to the shared project of the renewal of philosophy as science and discussed the (foundational) relation of philosophy to other sciences in programmatic works. Though often forgotten and overlooked due to contingent historical circumstances, the scientific paradigm of the School of Brentano was very fruitful and highly influential in philosophy and the human sciences in general, throughout the second half of the 19th and into the 20th centuries. Yet it is relevant then as now to preserve the independent scientific dignity of the humanities. (shrink)

Me propongo delinear las nociones de vida y revelación tal como son descritas en la obra temprana y en la obra tardía de Michel Henry. Además, cotejaré estas descripciones con la piedra de toque de la fenomenología, a saber, la experiencia en primera persona. A partir de ella levantaré una objeción material: que la vida no se revele en mí como una fenomenalidad pura distinguida del fenómeno propia-mente dicho pone en jaque el carácter absoluto de la manifestación pues hay al (...) menos un caso en que no se cumple. Luego mostraré que, en sus últimos años, Henry da cuenta de este tipo de experiencia a partir de las figuras del mal. Argumentaré, por último, que aunque tiene el mérito de dar cuenta de una heterogeneidad posible de la experiencia, la respuesta ofrecida allí resulta insuficiente para retirar la objeción planteada inicialmente.My aim is to delineate the notions of life and revelation as they are described in the early work and in the late work of Michel Henry. In addition, I will compare these descriptions with the touchstone of phenomenology, namely, the first-person experience. Based on it I will raise a material objection: that life does not reveal itself in me as a pure phenomenality distinguished from the phenomenon itself calls into question the absolute character of manifestation because there is at least one case in which it is not fulfilled. Then I will show that, in his latest years, Henry accounts for this type of experience as a figure of evil. Finally, I will argue that, although it has the merit of accounting for a possible heterogeneity of the experience, the answer offered there is insufficient to withdraw the objection raised initially. (shrink)

This paper focuses on the links between Jakob von Uexküll’s theoretical biology and Adolf Portmann’s conception of organic life. Its main purpose is to show that Uexküll and Portmann not only share a view of the living being as an autonomous and holistically organized entity, but also base this view on the seminal idea of the subjectivity of the organism. In other words, the respective holistic principles securing the autonomy of the living being—the Bauplan, for Uexküll; the Innerlichkeit, for Portmann—share (...) an essentially subjective character. Such principles, indeed, express themselves in a centrally directed and formative way; moreover, in organisms endowed with a central nervous system, they also extend their influence on the overt behavioral sphere and on the organism’s capacity to give meaning to the surrounding reality. The conclusion of the article will show how, though starting from this common background, the two authors develop divergent positions on the issue of the anthropological difference. If Portmann emphasizes the special status of the relationship between the human animal and the world, Uexküll tends to see a substantial continuity in the biosemiotic processes through which human and non-human animals constitute their species-specific worlds of experience. (shrink)

Legal interpretation is a complex subject that raises several problems, and one of them relates to the question whether legal interpretative propositions are objective. Several claims arguing in favor of this objective stance are discussed in the article with the idea of understanding the nature of such claims.Resumen:La interpretación jurídica es un tema complejo que plantea diversos pro- blemas, y uno de ellos, quizá el más relevante, es el relativo a establecer si las proposiciones interpretativas derivadas de un texto jurídico (...) son objetivas. Las principales posturas existentes en torno a la posible objetividad de las proposiciones interpretativas, son analizadas y evaluadas por el autor (en especial, la llamada “objetividad modesta”) para descubrir si existe un referente objetivo para las interpretaciones jurídicas, el término objetivo de esa referencia y en que consiste tal objetividad. (shrink)

Las reflexiones de Pascal sobre la diversión, que arrojan luces sobre las complejas singularidades de la condición humana, destacando su precariedad, ¿son pertinentes para la sociedad actual? Esa es la pregunta a la que intenta responder este artículo. En el mundo actual estamos inmersos en una paradoja donde divertirse es un régimen de elementos dispersos, que se traduce en la cultura de lo efímero, a la que hay que renunciar para restaurar algo consistente; pero, gran paradoja, mientras uno se divierte (...) no deja de involucrarse, en un mundo al revés, en caminos laterales, luchando por crear nuevas formas de diversión, por el miedo o la incapacidad para enfrentarse a sí mismo. Pascal nos ayuda a encontrar luces para salir de esa disyuntiva. (shrink)

Este trabajo estudia las representaciones sociales sobre un barrio socialmente vulnerable del extrarradio de Palma, el análisis se lleva a cabo a través de artículos publicados en los medios de comunicación. La presentación que se hace en éstos es de suma importancia a la hora de influir en el discurso general dominante, en caso de ser negativo se refuerza un estigma que no favorece la difusión de factores potencialmente positivos del barrio y su entorno social.

La tecnología biomédica, especialmente la genética, podrá ser previsiblemente aplicable para intervenciones que no tendrán carácter terapéutico, sino de “mejora” de las capacidades o aptitudes de los seres humanos. Ante estas prácticas, que según algunos resucitan la idea de eugenesia, distintos autores han negado que sean aplicables sin más las prevenciones desarrolladas frente a la eugenesia histórica. Además, reivindican una eugenesia liberal que librada de las decisiones estatales y conf iada a las decisiones individuales pasaría a estar justif icada o (...) incluso a ser moralmente obligatoria en la medida que supusiese un benef icio para los descendientes. En este artículo se def iende que aunque las acusaciones que se le hacían a la eugenesia histórica no son, en efecto, aplicables, eso no signif ica que se trate de unas prácticas y de una teoría exenta de problemas. Particularmente se examina en qué consistiría una “mejora” y se sostiene que determinadas intervenciones, aun constituyendo mejoras en un determinado contexto, no por ello han de reputarse necesariamente como aceptables, como es el caso de las mejoras discriminatorias. Por último, como muchas mejoras lo son únicamente en términos posicionales, se cuestiona si no están más cerca del darwinismo social que de la propia eugenesia. (shrink)

Este artículo propone una lectura retrospectiva y crítica de la visita del Papa Francisco a Colombia, realizada en septiembre de 2017, y se apoya en algunas nociones provenientes del pensamiento de Bernard Lonergan S.J. No pretende analizar o recordar su coyuntura, sino captar y exponer los desafíos generados en aquella visita, que se vislumbran como posibilidad de sanación en nuestra historia. Son asuntos estructurales que apelan tanto la vida creyente como la vida social y política, y no meras declaraciones de (...) referencia de un líder religioso. (shrink)

The present article provides a critical analysis of Christian von Ehrenfels’ dissertation Über Grössenrelationen und Zahlen. Eine psychologische Studie. As many other students of Brentano, Ehrenfels engaged repeatedly with the philosophy of mathematics, but until now his dissertation remained nearly completely unknown. Ehrenfels’ dissertation, however, fits perfectly within the Brentanist philosophy of mathematics and actually occupies an important place therein, precisely because it occurs outside of the vertical master - student lineage that goes from Brentano via Stumpf to Husserl. Indeed, (...) Ehrenfels dissertation shows many parallels and anticipations to Husserl’s early works in the philosophy of mathematics. (shrink)

Según Oliver Marchart, autores como Badiou, Lefort, Rancière o Laclau son parte de una misma corriente: el pensamiento político posfundacionalista. Su caracte-rística central no es el rechazo de todo fundamento del orden político, sino de todo fundamento que pretenda ser necesario. En oposición a esta postura y, a partir de un análisis del concepto de hegemonía, se busca mostrar cómo el pensamiento de Laclau no se libra de la metafísica, sino que, por el contrario, desarrolla políticamente la que es -según (...) Heidegger, el padre espiritual del posfundacionalismo- su forma consumada: la metafísica nietzscheana de la voluntad de poder. According to Oliver Marchart, authors such as Badiou, Lefort, Rancière or Laclau are representatives of postfoundationalist political thought, which does not reject all foundations of the political order, but rather those that claim to be necessary. In opposition to this viewpoint and on the basis of an analysis of the concept of hegemony, the paper seeks to show how Laclau's thought fails to free itself of metaphysics. Rather, it develops politically that which according to Heidegger, the "spiritual father" of postfoundationalism, is its consummated form: Nietzsche's metaphysics of the will to power. (shrink)

The European Legacy, Volume 17, Issue 5, Page 707-708, August 2012.

In seiner Kosmogonie bespricht Ehrenfels den Ursprung, die Entwicklung, und das endgültige Schicksal des Universums: die Gestalt der Welt. Einerseits ist sie ein Kosmos, ein Geschöpf des Ordnungsprinzips, andererseits ein Chaos, als Resultat des Prinzips des Zufalls und der Entropie. Diese beiden komplementären kosmischen Prinzipien generieren die Welt, welche nicht aus einem absichtlichen Willen, sondern einem blinden Gestalten hervorkommt. Nach Ehrenfels, nehmen wir Menschen Teil an dem Gestalten der Welt und so kommt allmählich in und durch uns das Ordnungsprinzip zum (...) Selbstbewusstsein. Nur so erhält das blinde Gestalten der Welt ein Ziel und eine Bedeutung. In seinen späteren Schriften zur Religion der Zukunft verdeutlicht Ehrenfels, dass alle Intellekte an dem göttlichen Intellekt mitpartizipieren, was er durch die Theorie der „Supraposition der Bewusstseinseinheiten“ erklärt. Wenn jede Zelle bereits eine Art „Bewusstsein“ hat, dann ist nicht nur jede einzelne meiner Gehirnzellen selbst bewusst, sondern sie konstituieren auch kollektiv mein einheitliches Gesamtbewusstsein als Mensch. Darüber hinaus konstituieren wir kollektiv ebenfalls „Persönlichkeiten höherer Ordnung“: so gestalten wir nicht nur die Welt, sondern auch ihren göttlichen Gestalter. (shrink)

In 1913, in a draft for a new Preface for the second edition of the Logical Investigations, Edmund Husserl reveals to his readers that "The source of all my studies and the first source of my epistemological difficul­ties lies in my first works on the philosophy of arithmetic and mathematics in general", i.e. his Habilitationsschrift and the Philosophy of Arithmetic: "I carefully studied the consciousness constituting the amount, first the collec­tive consciousness (consciousness of quantity, of multiplicity) in its simplest and (...) higher levels (consciousness of sums, sums of sums etc.). I immediately separated proper (intuitive) and symbolic consciousness, in the characteriza­tion of the former I hit the radical difference of categorial consciousness [...] and sensuous consciousness of unity." Later on, in the Third Investigation, Husserl makes some very specific claims, that are of considerable importance to assess the development of his early works and their relation to his later phenomenology: "This first work of mine (an elaboration of my Habilitationsschrift, [...], 1887) should be compared with all assertions of the present work on compounds, moments of unity, complexes, wholes and objects of higher order. I am sorry that in many recent treatments of the doctrine of "Gestalt-qualities", this work has mostly been ignored, though quite a lot of the thought-content of later treatments by Cornelius, Meinong etc., of questions of analysis, apprehension of plurality and complexion is already to be found, differently expressed, in my Philosophy of Arithmetic. I think it would still be of use today to consult this work on the phenomenological and ontological issues in question, especially since it is the first work that attached importance to acts and objects of higher order and investigated them thoroughly." Hence, at the time of the Ideas, Husserl retrospectively considers his first works4 as being still relevant for phenomenological issues. Not only does Husserl advance a very interesting priority claim with respect to Von Ehrenfels’ development of the notion of Gestalt and Meinong’s development of Gegenstandstheorie, but also a strong affirmation of continuity and coherence of his position from 1887 all the way up to 1913, encompassing the alleged “revolution” in his position from psychologism to anti-psycho­logism in the 1890s. Indeed, according to much of the recent secondary literature, in 1894, right in the middle of the ten “incubation” years between the Philosophy of Arithmetic and the Logical Investigations, Frege’s destruc­tive review would have converted Husserl to antipsychologism practically overnight. This gives us two conflicting interpretations: on the one hand, Husserl himself in 1913 still seems to approve of the Philosophy of Arithmetic and even considers it to contain valuable phenomenological material, on the other, it is routinely dismissed by much of the secondary literature as hope­lessly psychologistic. So which one is it: do we have a phenomenological arithmetic or a psychologistic arithmetic in Husserl’s first book? On balance, I think that Husserl in his Philosophy of Arithmetic developed a position that does not fall prey to the exaggerated and poorly aimed critiques of Frege, while at the same time, as a descriptive psychology of the genesis and constitution of number, it can certainly be considered as providing phenome­nologically meaningful analyses, though of course not made from within an explicitly transcendental phenomenological framework. (shrink)

La interpretación más importante y discutida de Kant en los últimos años ha sido "Die Beweisstruktur von Kants transzendentaler Deduktion" -La estructura de la prueba de la deducción trascendental de Kant- de Dieter Henrich, aparecida en PRAUSS, Gerold. Kant. Para la intetpretación de su teoría del conocimiento y de la acción. Köln, 1973, p. 90-104. Mirada desde un punto de vista jurídico, la deducción prueba el origen del conocimiento puro y muestra los alcances y límites de sus pretensiones de legitimidad. (...) La deducción trascendental tiene como meta probar que hay un uso irrestringido de las categorías en la determinación de la multiplicidad dada. Henrich se centra en la prueba de la validez de los conceptos puros del entendimiento y su consecuente aplicación. La novedad, según Henrich, consiste en hablar, no de dos pruebas -como era tradicional- sino de una sola prueba en dos pasos, localizados en pasajes diferentes de la segunda redacción (B). El primero expone la restricción de la validez (15 - 21) y restricción (46). El primer pasaje muestra que todas las intuiciones que tienen unidad se hallan bajo el dominio de las categorías (20). Pero falta aún algo escencial en la primera parte de la deduccfón B para su completa realización. Se supera la restricción en el 26 con la tesis de la unidad de las intuiciones formales de espacio y tiempo. El presente artículo intenta hacer un análisis pormenorizado de los dos pasos de la prueba propuestos en la reconstrucción de Henrich, para cuestionar los presupuestos bajo los cuales puede entrar en vigor la prueba de la legitimidad y la ulterior aplicación de los conceptos puros del entendimiento. (shrink)

Una de las características distintivas de la producción graciana tiene que ver con su impronta antropológico-filosófica. A lo largo de sus páginas se despliega una semántica y una serie de problematizaciones que constantemente invitan a pensar acerca de la naturaleza humana. Se trazan distinciones entre los habitantes del mundo y se plantean numerosas reflexiones acerca de cómo es que cada quién llega a ser lo que es. No obstante, es interesante observar que, pese a que Gracián exhibe un gran interés (...) por estos temas, pareciera que no se contempla el lugar del elemento religioso. Atendiendo a esto, resulta provechoso investigar cuáles son los motivos por los que esto sucede. Para ello, este trabajo revisa algunas cuestiones relativas a la biografía del autor, el medio en el que produce y lo que se estima que son algunos de los rasgos fundamentales de su producción. (shrink)

El artículo ofrece una interpretación de la controversial y aparentemente inaceptable caracterización de la poesía desarrollada por Platón en la República. Los objetivos principales de la discusión son: aclarar las motivaciones de dicha caracterización, desentrañar los múltiples y discontinuos argumentos que la componen, y evaluar críticamente sus aciertos y sus límites. Se concluye que no todas las posturas que adopta Platón frente a la poesía son insostenibles, y que cuando sí lo son las razones para ello resultan particularmente esclarecedoras. The (...) article offers an interpretation of the controversial and apparently unacceptable characterization of poetry developed in Plato's Republic. The main objectives of the discussion are: to clarify the motivations for such characterization, to disentangle the various and discontinuous arguments that compose it, and to critically evaluate its limitations and the extent of its defensibility. It is concluded that not all the positions adopted by Plato with respect to poetry are unsustainable, and that when they are, this is due to reasons which result particularly revealing. (shrink)