El comentario se concentra en la práctica del voto como mecanismo de decisión y en las estrategias de disolución de las fuerzas antidemocráticas. El que las prácticas efectivas en ambos casos no difieran parece redundar en un déficit para el deliberacionismo, el cual, a diferencia del agonismo, no puede justificar claramente dichas prácticas. A su vez, se detiene en las diferencias epistemológicas que ambas posiciones presentan. The discussion concentrates on two aspects: the practice of voting as a decision mechanism and (...) the strategies for the dissolution of the anti-democratic forces. The fact that effective practices in both cases do not differ leads to a deficit for deliberationism, which, unlike agonism, seems to not be able to clearly justify such practices from its theoretical position. The discussion also pays attention to the differences between the epistemological assumptions that sustain both positions. (shrink)

This paper examines the Hans Blumeberg’s philosophical program: the metaphorology. My intention is to show the importance of Blumenberg’s ideas into the current debate on the relations between philosophy and metaphor.

El presente artículo se inscribe en el marco de la creación de una cultura del cuidado del otro, signo de civilización y humanización, cuyo objetivo es reflexionar sobre el papel de la compasión en la mejora de los vínculos terapéuticos. Se constata que el mundo de la medicina es rebasado frecuentemente por los avances de la técnica y la ciencia, quedando de lado la parte compasiva y humanista. Por lo anterior, es necesario volver a fundamentar la compasión en los vínculos (...) terapéuticos e insertarla en la dinámica del cuidado médico y terapéutico. Se propone a su vez una comprensión más completa de la persona y de los diferentes grados de vida que la integran. Finalmente, se busca introducir la compasión de manera concreta, a través de la “conversación lograda” es decir de una escucha y diálogo inteligente y compasivo. (shrink)

The essay starts from the Heideggerian conception of being as a difference with a phenomenological-aleteiological character, that is, as an event of sense and of the truth of being. The author defends that it is possible to think an ontic-ontological difference with a genetic-intensive character that cannot be reduced to the previous one and is inherent in the notion of physis. Heidegger, according to the central thesis, dilutes the second in the first, offering as the only alternative a devalued understanding (...) of genesis as ontic becoming, an alternative that links to the forgetting of being. Therefore, and despite himself, he forgets being, understood in a genetic and differential way. This forgetting is analyzed in various contexts: that of Heidegger's confrontation with Nietzsche, that of his interpretation of becoming and that of his assimilation of german idealism. By characterizing being as genesis, the author inserts various points of view of G. Simondon, G. Deleuze, Schelling and Hölderlin. (shrink)

In this unique book, leading legal scholars and philosophers provide a breadth of perspectives and inspire stimulating debate around the transformations of jurisprudence in a globalized world. Traditionally the central debates surrounding jurisprudence and legal theory are concerned with the elucidation of the particularities of state-law. This innovative book considers that this orthodox picture may no longer be tenable, given the increasing standardization of technologies, systems and information worldwide.Split across four thematic parts, this timely book provides a broad overview of (...) the topic, followed by in depth analyses investigating the modifications to jurisprudence's methodological approaches driven by globalization, the concepts and theoretical tools required to account for putative new forms of legal phenomena, and normative issues relating to the legitimacy and democratic character of these legal orders. Chapters cover legal encounters with alterity in a post-monist mode, normative legal pluralism, relating law and power in a historical global context, cosmopolitan legitimacy and human rights and dignity in a corporate world.Jurisprudence in a Globalized World will be a key resource for students and scholars working in global transnational law, public international law and legal theory and philosophy. (shrink)

En este trabajo se presenta un aspecto de las posibles relaciones entre “historia” y “acción” en la obra de Kant. Contra lo que usualmente es sostenido en la literatura, la obra de Kant parece mostrar, a partir del aspecto que se analiza aquí, una conexión íntima con algunos de los presupuestos básicos de la concepción hegeliana de la acción, que fundan la sensible concepción social que éste tiene de ella.

In lieu of an abstract, here is a brief excerpt of the content:.. MERELY A MAN OF LETTERS" an interview with Jorge Luis Borges* Philosophy and Literature: Why don't you tell us about some of the philosophers who have influenced your work and in whom you have been the most interested? Jorge Luis Borges: Well, I think that's an easy one. You might talk in terms of two: Berkeley and Schopenhauer. But I suppose Hume might be worked in (...) also, because, after all, Hume refutes Berkeley. Really, he comes from Berkeley—even if Berkeley comes from Locke. You might think of Locke, of Berkeley, and of Hume as being three links in an argument..... But I suppose that when someone refutes someone else in philosophy, he is carrying on the argument. P&L: And Schopenhauer? Borges: Schopenhauer is very different from Hume. Of course, Schopenhauer had his idea of the Will. That is not to be found in Hume.... The case of Berkeley was different. I suppose he thought of God as being aware of all things all the time, if I don't get him wrong. If we go away, does this room disappear? No, because God is thinking about it. Now, in the case of Schopenhauer, I was rereading Die Welt als Wille und Vorstellung, The World as Will and Idea, and I was rather taken aback, or baffled I should say, puzzled by something that keeps on recurring in Schopenhauer. Of course it may have been a slip of the pen, but as he goes back to it, and as he was a very careful writer, I wonder if it is a slip of the pen. For example, Schopenhauer begins by saying that the universe, the stars, the spaces in between, the planets, *On April 14, 1976, two editors of Philosophy and Literature, along with an interested colleague, interviewed Jorge Luis Borges at Michigan State University, where he held a position as visiting professor for the winter term. These remarks are edited from the transcript of that conversation. 337 338Philosophy and Literature this planet, those things, have no existence—except in the mind which perceives them. But then, to my surprise—and I suppose you can explain this to me, since you are philosophers and I am not—what Schopenhauer says is that all those things have no existence except in the brain. And that the universe—I remember these words, I don't think I'm inventing them now—"ist ein Gehirnphänomen," that the world is a cerebral phenomenon. Now, I was baffled. Because, of course, if you think of the universe, I suppose the brain is as much a part of the external world as the stars or the moon. The brain after all is a system of visual, of tactile, perceptions. He keeps on insisting on the brain. I don't think, for example, that Bishop Berkeley insists on the brain, or Hume, who would have insisted on the mind, consciousness. P&L: People sometimes say that they see Berkeley in stories like "Orbis Tertius." Borges: Yes, I suppose they do. Well, of course. But in that story I was led by literary means also. P&L: How do you distinguish the literary from the philosophical means in that story? Could you explain that? Borges: Very easily.... Encyclopedias have been my chief reading. I have always been interested in encyclopedias. I used to go to the Biblioteca National in Buenos Aires—and since I was so shy, I felt I could not cope with asking for a book, so I looked on the shelves for the Encyclopaedia Britannica. I would pick up any chance volume and I would read it. One night I was richly rewarded, because I read all about the Druses, Dryden and the Druids—a treasure trove, no?—all in the same volume, "Dr-." Then I came to the idea of how fine it would be to think of an encyclopedia... a very rigorous one of course, of an imaginary world, where everything should be linked. For example, you would have a language and then a literature, and then a history and so on. Then I thought I would write a story of a fancy encyclopedia. Of course that would require many different people to write it... (shrink)

Luis de Molina was a leading figure in the remarkable sixteenth-century revival of Scholasticism on the Iberian peninsula. Molina is best known for his innovative theory of middle knowledge. Alfred J. Freddoso's extensive introductory essay clears up common misconceptions about Molina's theory, defends it against both philosophical and theological objections, and makes it accessible to contemporary readers.

Paul Silva has recently argued that doxastic justification does not have a basing requirement. An important part of his argument depends on the assumption that doxastic and moral permissibility have a parallel structure. I here reply to Silva's argument by challenging this assumption. I claim that moral permissibility is an agential notion, while doxastic permissibility is not. I then briefly explore the nature of these notions and briefly consider their implications for praise and blame.

In this novel account of global citizenship, Luis Cabrera argues that all individuals have a global duty to contribute directly to human rights protections and to promote rights-enhancing political integration between states. The Practice of Global Citizenship blends careful moral argument with compelling narratives from field research among unauthorized immigrants, activists seeking to protect their rights, and the 'Minuteman' activists striving to keep them out. Immigrant-rights activists, especially those conducting humanitarian patrols for border-crossers stranded in the brutal Arizona desert, (...) are shown as embodying aspects of global citizenship. Unauthorized immigrants themselves are shown to be enacting a form of global 'civil' disobedience, claiming the economic rights central to the emerging global normative charter while challenging the restrictive membership regimes that are the norm in the current global system. Cabrera also examines the European Union, seeing it as a crucial laboratory for studying the challenges inherent in expanding citizen membership. (shrink)

This article attempts to order tentatively Koselleck´s unfinished outline of a Historik, a theory of the prelinguistic possibility of histories, dispersed in various articles. Besides, I will try to widen the scope of the meta-historical pairs, among which stand out, due to their highly abstract character, insideoutside, above-below and before-after, which are the basis of his historical anthropology. The inclusion of a new pair to the previous ones, namely unity-plurality, that moves between an abstract figure without history and another filled (...) with it, would strengthen the quasi-transcendental basis of this theory of history by means of the inclusion of the former pair, leading to a more subtil historical research of political and social concepts. (shrink)

Este ensaio teórico tem como objetivo central analisar e debater o pensamento, principalmente na área educacional, do pedagogista e filósofo austríaco Otto Willmann, considerado o fundador da pedagogia social moderna. Trata-se de um estudo de caráter bibliográfico, que faz uso, em primeiro plano, da única obra do autor traduzida para o português e de outras escritas por comentaristas contemporâneos, bem como textos recentes de reflexão, nos quais são analisados o contexto histórico, as influências que ele sofreu, como as teorias de (...) Johann Friedrich Herbart, a sua biografia, as suas obras e não somente a sua contribuição à história do pensamento pedagógico, mas também possíveis contribuições à situação educacional dos dias de hoje. Em um período de grandes mudanças de pensamento no Ocidente, principalmente no mundo germânico do século XIX, um dos aspectos discutidos é como Otto Willmann conseguiu conciliar o aspecto individual com o social na pedagogia, evitando alguns dos extremismos característicos de sua época, como o psicologismo e o determinismo sociais, sendo um pioneiro da pedagogia social. Além disso, busca demonstrar como ele se constituiu um intelectual público, no sentido cunhado por Henry Giroux, contribuindo para transformações em sua realidade, no caso, o Império Austríaco. Entende-se, então, que Willmann se tornou um pensador que buscou a conciliação entre os aspectos individual e social na pedagogia e na didática, justificando, a partir disso, a cientificidade de ambas as áreas, demonstrando a importância do estudo da sociologia e da história da educação como ciências auxiliares da educação. Palavras-chave: Otto Willmann. Pedagogia social. História das ideias pedagógicas. Filosofia da educação. (shrink)

Given plausible assumptions about the nature of evidence and undercutting defeat, many believe that the force of the evidential problem of evil depends on sceptical theism’s being false: if evil is...

I. El destino del normativismo en la ciencia jurídica contemporanea.--II. El fundamento de la seguridad social.

El artículo estudia la tercera y última confrontación con el Tratado de la libertad de Schelling que Heidegger sostuvo en 1941. El objetivo consiste en explicar el contexto del problema del acabamiento de la metafísica del idealismo alemán, para analizar la posición que tiene Heidegger de las nociones de diferencia y voluntad forjadas por la filosofía tardía de Schelling; de esta manera, a partir del abismo de la voluntad se muestra la intersección entre la filosofía de la libertad de Schelling (...) y la ontología del evento de Heidegger. (shrink)

To most of us – believers and non-believers alike – the possibility of a perfect God co-existing with the kinds of evil that we see calls out for explanation. It is unsurprising, therefore, that the belief that God must have justifying reasons for allowing all the evil that we see has been a perennial feature of theistic thought. Recently, however, a growing number of authors have argued that the existence of a perfect God is compatible with the existence of gratuitous (...) evil. Given powerful, millenia-long sensibilities about power and love and justice, it isn’t hard to find that suggestion simply incredible. Nonetheless, in this paper I will argue that the most prominent theistic alternatives to what has seemed incredible to most of us throughout most of history are themselves patently unacceptable for the theist as well. On any of the most widely accepted accounts of how God could have justifying reasons for permitting some evils, God’s existence means that we have justifying reasons for perpetrating and allowing every evil that we see. That's hard to swallow too. If I’m right about all of this, then two competing outcomes seem to present themselves as a possible result. On the one hand, for the theist, the apparently outrageous suggestion that the existence of a perfect God is compatible with gratuitous evil no longer looks like it faces a formidable, hard-to-resist alternative. On the other hand, some like me might think that my arguments go no distance at all towards dispelling the incredibility of the gratuitous evil nouvelle vague. On this line, theism may seem now to be between the rock and the hard place: it seems hard to make sense of the existence of a perfect God whether or not He has justifying reasons for allowing all the evil that we see. (shrink)