El desplazamiento humano provocado por el cambio climático plantea desafíos éticos complejos que exigen respuestas fundamentadas en evidencia y orientadas hacia la justicia. Este artículo propone un marco ético compuesto por máximas normativas diseñadas para abordar la migración climática desde una perspectiva interdisciplinaria, integrando datos de las ciencias ambientales y principios éticos. Partiendo de casos representativos en México, Centroamérica o el subcontinente indio (como los desplazamientos forzados por sequías, el aumento del nivel del mar, los huracanes atípicos y la pérdida (...) de resiliencia comunitaria ante desastres climáticos), el texto destaca la multifactorialidad de estos procesos y la necesidad de explicaciones rigurosas que conecten el calentamiento global con fenómenos concurrentes como la violencia del crimen organizado. Finalmente, se presentan seis máximas éticas que incluyen la protección de socioecosistemas locales, la proporcionalidad de esfuerzos preventivos, la sostenibilidad de las soluciones propuestas, el papel de la innovación tecnológica, la comunicación responsable sobre la crisis climática y la corresponsabilidad de todos los ciudadanos del planeta. Este trabajo busca contribuir a una ética aplicada que permita enfrentar los retos de la movilidad humana en un contexto de crisis ambiental global. (shrink)

El aumento en el número de migrantes internacionales suele ser considerado como un indicador de un mejoramiento material global, pero la tendencia de las recientes reformas al derecho consular muestra más bien la existencia de una amenaza al Estado de derecho y a la justicia global. Las condiciones a las que se somete la migración y la movilidad transnacional en general conducen a una creciente estratificación social y jurídica. Cruzar las fronteras territoriales, incluso de manera temporal y con propósitos científicos (...) y culturales, se ha convertido en un privilegio de los ciudadanos de países ricos. En los hechos, el derecho consular y su aplicación toleran con frecuencia la discriminación étnica, religiosa, cultural y socio-económica. Que todo tipo de solicitantes de escasos recursos sean relegados en las oficinas consulares supone un mecanismo de reproducción de la desigualdad global. (shrink)

¿Toda regla social es una convención aceptada por un acuerdo de voluntades? A esta pregunta, Ramón Ortega responde negativamente en su libro Compromiso mutuo y derecho: un enfoque convencionalista. Según el autor, el carácter normativo del derecho no estaría justificado por la "vaga, oscura y controvertida noción de aceptación" de Hart, sino por otra, más general: el compromiso mutuo, tomada de la metafísica social de Margaret Gilbert. Pero ¿cuál es la diferencia entre el hecho de que dos o más personas (...) acepten una convención y que exista entre ellas un compromiso mutuo? Pensemos en un famoso y sutil ejemplo tomado de la propia Gilbert: Ana y Miguel caminan uno cerca del otro al salir de un curso. (shrink)

Hans Jonas (Mönchengladbach, 1903-Nueva York, 1993) fue un filósofo existencialista que realizó importantes contribuciones a la filosofía de la tecnología, la bioética, la historia de la religión y la ética ambiental. En su libro Das Prinzip Verantwortung (El principio de responsabilidad) propuso un nuevo imperativo categórico: “Obra de tal modo que los efectos de tu acción sean compatibles con la permanencia de una vida humana auténtica en la Tierra”. Expresado negativamente, este imperativo reza así: “Obra de tal modo que los (...) efectos de tu acción no sean destructivos para la futura posibilidad de esa vida” o, simplemente, “No pongas en peligro las condiciones de la continuidad indefinida de la humanidad en la Tierra”. Para su número especial, Isonomía ha invitado a presentar trabajos que aborden nuestras responsabilidades y retos éticos, filosóficos y jurídicos desde el punto de vista del famoso "principio de responsabilidad" de Hans Jonas. (shrink)

Las teorías que se han centrado en la represión del incesto (Freud, Levi-Strauss) o en la existencia de un contrato social (Hobbes, Rousseau) han generado mucha atención en, respectivamente, el estudio de la familia y el Estado, y muy poca en el de las pequeñas asociaciones igualitarias de varones jóvenes. En el presente ensayo, adheriremos a las teorías biológico-antropológicas de Boehm (1999; 2000a; 2009; 2012), Sterelny (2011; 2016) y Marean (2016) acerca de la evolución de la cooperación. Dichos enfoques proponen (...) a las sanciones sociales y a la resolución de conflictos como mecanismos que condujeron, en el Paleolítico superior, a las primeras formas de organización social igualitaria realizadas por las bandas de cazadores-recolectores. Sostendremos que tales estructuras de organización social siguen presentes allí donde bandas y pandillas operan con igual o mayor importancia que otras instituciones (la familia, los cacicazgos, el Estado-Nación). Con ayuda de la extensa literatura sobre modelos ecológicos de violencia y territorialidad, mostraremos que la existencia de bandas y pandillas (desde el Pleistoceno, pasando por la Era Vikinga, hasta la crisis de violencia en Centroamérica a principios del siglo xxi) se explica en gran medida por la competencia por los recursos y es una forma paradójica de organización cooperativa. (shrink)

The article studies the tradicional locus of madhouse present in 2666 by Roberto Bolaño, but taking into consideration also the desert and the church as spaces where the enunciation of madness is expands: the madman’s truth. To this end, three aspects that configure the heuristic notion of lettered madhouse are analyzed: the digressive diagrams, the phobic philology, and enlightened hospice. In short, it shows how Bolaño elaborates in his novel a critical and ironic vision of Latin American literary intelligentsia or (...) the remnants of The lettered City of Angel Rama. (shrink)

Resumen: El ensayo analiza la articulación genealógica de la literatura, la locura y la violencia presente en La literatura nazi en América y 2666 de Roberto Bolaño, con el objetivo de entender cómo estas problemáticas recurrentes en su obra son reelaboradas mediante la mimesis literaria. Asimismo, esta dimensión evidencia la actuación de una consciencia narrativa que utiliza la articulación genealógica como un modo crítico de aproximación a la realidad. En consecuencia, ambas novelas manifiestan una visión de mundo que constata, mediante (...) la genealogía, los indicios que explicarían los procesos históricos del fenómeno global de la violencia.: The essay analyzes the genealogical articulation of literature, madness and violence present in La literatura nazi en América and 2666 by Roberto Bolaño, with the aim to understand how these recurring problems in his work are reworked by literary mimesis. Also, this dimension shows the performance of a narrative consciousness that uses the genealogical articulation as a critical way of approaching reality. Consequently, both novels show a worldview that finds by genealogy signs that explain the historical processes of the global phenomenon of violence. (shrink)

Political theory is a field that finds nourishment in others. From economics, history, sociology, psychology, and political science, theorists have drawn a rich repertoire of schemas to parse the social world and make sense of it. With each of these encounters, new subjects are brought into focus as others recede into the background, ushering a change not only in how questions are tackled but also in what questions are thought worth asking.

Retraction note: Pereira Bolaños, C. A. & Ariza Ruiz, E. D. (2023). Characterization of environmental liabilities: The Colombian case. HUMAN REVIEW. International Humanities Revista Internacional De Humanidades, 19(3), 1–12. https://doi.org/10.37467/revhuman.v11.4923 The Editorial Office of Eurasia Academic Publishing Group has retracted this article. An investigation carried out by our Research Integrity Department has found a group of articles, among which this one is found, that are not within the thematic scope of the journal. We believe that the editorial process was manipulated (...) and, furthermore, acceptance decisions were made under possibly inappropriate peer review. (shrink)

I propose an idealist ontology that makes sense of reality in a more parsimonious and empirically rigorous manner than mainstream physicalism, bottom-up panpsychism, and cosmopsychism. The proposed ontology also offers more explanatory power than these three alternatives, in that it does not fall prey to the hard problem of consciousness, the combination problem, or the decombination problem, respectively. It can be summarized as follows: there is only cosmic consciousness. We, as well as all other living organisms, are but dissociated alters (...) of cosmic consciousness, surrounded by its thoughts. The inanimate world we see around us is the extrinsic appearance of these thoughts. The living organisms we share the world with are the extrinsic appearances of other dissociated alters. (shrink)

Pain is an unwanted mental state that is often considered a sufficient ground for moral status. However, current science and philosophy of mind suggest that pains, like other perceptual states, might be nonconscious. This raises the questions of whether the notion of nonconscious pain is coherent and what its moral significance might be. In this paper I argue that the existence of nonconscious pain is conceptually coherent; however as a matter of fact our brains might always represent pains consciously. I (...) then characterize the concept of suffering from a naturalistic perspective, distinguishing it from pain. I offer an account of suffering based on some current theories of consciousness, in which suffering consists in the global broadcasting of representations with overall net negative valence. I argue this can explain most of suffering’s properties, such as its wholeness, significance for welfare, and conscious character. Finally, I contend that suffering, but not pain, provides sufficient grounds for moral status. (shrink)

Reading or hearing about Theodor Adorno's ideas always results in quibbles. He strikes many as a naïve philosopher because of his reversal of concept and object; some see him as an anarchist because of his relentless critique of rationality; while to others he simply does not make sense, and especially a critique of society based on negative dialectics simply does not make sense to many! These points, however, are precisely some of the key elements of his thought; without a deeper (...) apprehension of these main themes, it would be impossible to arrive at a level-headed appraisal of his philosophy. (shrink)

La noche de piedra and Los días de Mercurio are, until today, the two novels published of the trilogy La Iniquidad by Alexis Ravelo. They present two different stories and settings in the line of hard boiled and noir and in the best tradition of the Spanish thriller from the 70s and 80s, whose social and philosophical dimensions are recovered through an interesting treatment of the space and the reconstruction of historical memory. Ravelo reformulates the genre with narrative techniques typical (...) of postmodernism. His writing is close to the neopolicial genre in our cultural sphere and moves away from the new crime novel that succeeds in the publishing market. (shrink)

Tem-se como objetivo analisar o esporte moderno, compreendendo que o mesmo é um dos conteúdos que compõe o objeto de conhecimento da Educação Física escolar. Para essa análise utilizou-se como aporte teórico o materialismo histórico-dialético, realizando um aprofundamento das categorias objetivação, apropriação, humanização e alienação. Com base nessas categorias conclui-se que o esporte moderno é um fenômeno social composto por inúmeras riquezas materiais e imateriais produzidas pelo ser humano no decorrer da história. Entretanto, no âmbito do modo de produção capitalista, (...) essas riquezas são expropriadas dos seres humanos e esse fenômeno social, por sua vez, assumi um caráter alienador. (shrink)

COMUNICANDO SOBRE O DIREITO A PARTIR DA COMUNICAÇÃO.

In this paper, the radical view that transparent equipment is the result of an ecological assembly between tool users and physical aspects of the world is critically assessed. According to this perspective, tool users are normally viewed as plastically organized hybrid agents. In this view, such agents are able to interact with tools (artefacts or technologies) in ways that are opportunistic and fully locked to the local task environment. This intimate and flexible interaction would provide grounds for the thesis that (...) cognitive agents and tools constitute literal extended cognitive systems. By contrast, a revised understanding of tool use transparency will be attempted. In this perspective, the interplay between on-line and off-line thinking is understood in terms of a socially reified cognitive delegation that subsumes the advantages normally associated to the so-called ‘open-ended ecological controllers.’ Thus, the notion of transparent technologies can be explored on the basis of a derived or mediated cognitive delegation. This view will be complemented by the notion of communities of practice (CoP). Special sorts of CoP will be proposed as suitable and flexible cognitive environments for the development of tool transparency. (shrink)

Resumen: El artículo examina la recepción y las distintas lecturas que tuvo La Araucana en Chile, en las últimas décadas del siglo XIX. También la modalidad de esas lecturas que obedecen a un nacionalismo distinto al nacionalismo liberal decimonónico. Describe las características de un nuevo imaginario de la nación y la incidencia que él tuvo en la recepción de la obra de Ercilla. Ejemplifica este proceso en su chilenización tanto en la historiografía literaria como en el campo editorial, también en (...) el nacionalismo musical y en los debates del llamado araucanismo científico y en la idea de una supuesta Raza Chilena. Por último, establece una vinculación con otros artículos del mismo autor que contribuyen al estudio de la recepción y la resemantización de La Araucana desde el siglo XVI hasta el XIX. Abstract: The article examines the reception and different readings that La Araucana had in Chile, in the last decades of the 19th century and first decades of the 20th century. At the same time, the modality in which these readings are part of a nationalism that differs from the liberal nationalism of the 19th Century. It outlines the characteristics of the new imaginary of the nation and the impact it had in the reception of Ercilla's work. The article follows the chilenization of La Araucana in literary historiography and in the publishing field, also in musical nationalism and in the debates of the so called scientific Araucanismo and in the idea of a supposed Chilean Race. Finally, it establishes a link with other articles by the same author that contribute to the study of the reception and resemantization of La Araucana. (shrink)

The present framing of the cultural debate in terms of materialism versus religion has allowed materialism to go unchallenged as the only rationally-viable metaphysics. This book seeks to change this. It uncovers the absurd implications of materialism and then, uniquely, presents a hard-nosed non-materialist metaphysics substantiated by skepticism, hard empirical evidence, and clear logical argumentation. It lays out a coherent framework upon which one can interpret and make sense of every natural phenomenon and physical law, as well as the modalities (...) of human consciousness, without materialist assumptions. According to this framework, the brain is merely the image of a self-localization process of mind, analogously to how a whirlpool is the image of a self-localization process of water. The brain doesn’t generate mind in the same way that a whirlpool doesn’t generate water. It is the brain that is in mind, not mind in the brain. Physical death is merely a de-clenching of awareness. The book closes with a series of educated speculations regarding the afterlife, psychic phenomena, and other related subjects. (shrink)

This book is a multi-faceted exploration and critique of the human condition as it is presently manifested. It addresses science and philosophy, explores the underlying nature of reality, the state of our society and culture, the influence of the mainstream media, the nature of free will and a number of other topics. Each of these examinations contributes an angle to an emerging idea gestalt that challenges present mainstream views and behaviors and offers a sane alternative. The book is organized as (...) a series of short and self-contained essays, most of which can be read in under one hour. (shrink)

The Kantian approach to the sublime in the Critique of the Power of Judgment is based on an antagonism between two faculties, Imagination and Reason. In order to understand this conflict under new conceptual coordinates, and pursuing a triple exegetical, aesthetical and political interest, the aim of the present paper is to develop the brutal character proper to the conceptual dynamics deployed in such an approach. Reconstructing this mouvement from the incidences of the term Gewalt, under a brutalism of the (...) sublime, we focus on the inquiry of the violence that the Imagination experiences in its mathematical determination and, on the other hand, of the power that Reason holds according to the dynamic determination of the sublime. Thus, under such a perspective, violence, power and subjective impotence will appear as constitutive characters of the genesis of the feeling of the sublime within the horizon of transcendental philosophy. (shrink)

A broad pattern of correlations between mechanisms of brain function impairment and self-transcendence is shown. The pattern includes such mechanisms as cerebral hypoxia, physiological stress, transcranial magnetic stimulation, trance-induced physiological effects, the action of psychoactive substances and even physical trauma to the brain. In all these cases, subjects report self-transcending experiences o en described as ‘mystical’ and ‘awareness-expanding,’ as well as self-transcending skills o en described as ‘savant.’ The idea that these correlations could be rather trivially accounted for on the (...) basis of disruptions to inhibitory neural processes is reviewed and shown to be implausible. Instead, this paper suggests that an as-of-yet unrecognized causal principle underlying the entire pattern might be at work, whose further elucidation through systematic research could hold great promise. (shrink)

In this article it is defended that the notion known as “The mark of the cognitive” is better characterized as a process that performs the function of generating intelligent behavior, in a flexible and adaptive way, capable of adapting to circumstances, given it is a context sensitive process. For that, some relevant definitions of cognition are examined. In the end, it is pointed out that the definition of the mark of cognition as a context-sensitive process takes into account several factors (...) that were added as constitutive parts of cognitive phenomena over the years, especially the 4E Cognition, which cannot be satisfactorily accommodated alongside the preceding notions of cognition. Accordingly, this essay shouldn’t be mistaken merely as an exercise in intellectual history, but as a brief and accessible attempt to advance the debate. (shrink)

In this paper I explored three well-known cases that seem to cast doubt on the notion that a speaker is always at the place of the utterance when the utterance occurs. I gave a few examples produced in Second Life environment, which cannot be handled correctly by evaluating the expression at issue with respect to the traditional view, i.e., the kaplanian framework—where the agent and the utterer will always be identical, and the referent of “I” will always be the utterer. (...) The same happens to “here” and “now”; in each case the character of the indexical is a function from a contextual parameter to the referent of the expression. An example of logical truth peculiar to indexicals is the sentence “I am here now”, since, according to that view, no utterance can take place in a context whose agent is not in its location in its time. Finally I concluded by claiming that particular kinds of utterances produced in virtual environments (VE) break with the logical truth status of “I am here now”. (shrink)

This book experiments with Nietzsche and Adorno who are contemporary proponents of early German Romanticism. By reconstructing the philosophies of language of these thinkers and their critique of metaphysics and identity thinking, this book develops a notion of philosophical praxis that is grounded in the ethical dimension of thinking.

En este artículo pretendo reflexionar sobre una cuestión de gran trascendencia para el pensamiento histórico y filosófico de comienzos del siglo XXI: el lugar que ocupan las víctimas y su sufrimiento en una reconsideración epistemológica de las ciencias sociales, del pensamiento humanista y de la propia disciplina historiográfica. Para ello, mi idea es seguir los argumentos de dos textos de Hayden White, que considero imprescindibles para estudiar su pensamiento ético-moral: “El posmodernismo y las ansiedades textuales” y “El acontecimiento modernista”. Por (...) supuesto, acompañaré mis argumentos con una lectura transversal de The Practical Past, última obra publicada por el historiador USAmericano. Y todo ello con la intención de elaborar un homenaje a la vida y a la obra de un autor que tanto ha hecho por situar en el centro del debate sobre el pasado las cuestiones más puramente políticas y éticas, además de las teóricas o metodológicas. This text offers a reflection on a question of great importance for the historical-philosophical thought of the beginning of the 21st Century: the place occupied by the victims and their suffering in an epistemological reconsideration of the social sciences, of humanist thought and of the historiographic discipline itself. For doing this, this article offers an analysis of Hayden White’s oeuvre, a work that grants a transcendental role to the collective memories of the victims, as well as to their suffering. And all this with a critical and ethical-political intention, essential for scientific and social progress. (shrink)

Several alternatives vie today for recognition as the most plausible ontology, from physicalism to panpsychism. By and large, these ontologies entail that physical structures circumscribe consciousness by bearing phenomenal properties within their physical boundaries. The ontology of idealism, on the other hand, entails that all physical structures are circumscribed by consciousness in that they exist solely as phenomenality in the first place. Unlike the other alternatives, however, idealism is often considered implausible today, particularly by analytic philosophers. A reason for this (...) is the strong intuition that an objective world transcending phenomenality is a self-evident fact. Other arguments—such as the dependency of phenomenal experience on brain function, the evidence for the existence of the universe before the origin of conscious life, etc.—are also often cited. In this essay, I will argue that these objections against the plausibility of idealism are false. As such, this essay seeks to show that idealism is an entirely plausible ontology. (shrink)

In 2005, an essay was published in Nature asserting that the universe is mental and that we must abandon our tendency to conceptualize observations as things. Since then, experiments have confirmed that — as predicted by quantum mechanics — reality is contextual, which contradicts at least intuitive formulations of realism and corroborates the hypothesis of a mental universe. Yet, to give this hypothesis a coherent rendering, one must explain how a mental universe can — at least in principle — accommodate (...) (a) our experience of ourselves as distinct individual minds sharing a world beyond the control of our volition; and (b) the empirical fact that this world is contextual despite being seemingly shared. By combining a modern formulation of the ontology of idealism with the relational interpretation of quantum mechanics, the present paper attempts to provide a viable explanatory framework for both points. In the process of doing so, the paper also addresses key philosophical qualms of the relational interpretation. (shrink)

I argue for an idealist ontology consistent with empirical observations, which seeks to explain the facts of nature more parsimoniously than physicalism and bottom-up panpsychism. This ontology also attempts to offer more explanatory power than both physicalism and bottom-up panpsychism, in that it does not fall prey to either the ‘hard problem of consciousness’ or the ‘subject combination problem’, respectively. It can be summarized as follows: spatially unbound consciousness is posited to be nature’s sole ontological primitive. We, as well as (...) all other living organisms, are dissociated alters of this unbound consciousness. The universe we see around us is the extrinsic appearance of phenomenality surrounding—but dissociated from—our alter. The living organisms we share the world with are the extrinsic appearances of other dissociated alters. As such, the challenge to artificially create individualized consciousness becomes synonymous with the challenge to artificially induce abiogenesis. (shrink)

> Context • The alleged dichotomy between mind and matter is pervasive. Therefore, the attempt to explain mat- ter in terms of mind (idealism) is often considered a mirror image of that of explaining mind in terms of mat- ter (mainstream physicalism), in the sense of being structurally equivalent despite being reversely arranged. > Problem • I argue that this is an error arising from language artifacts, for dichotomies must reside in the same level of abstraction. > Method • I (...) show that, because matter outside mind is not an empirical observation but rather an explanatory model, the epistemic symmetry between the two is broken. Consequently, matter and mind cannot reside in the same level of abstraction. > Results • It then becomes clear that attempting to explain mind in terms of matter is epistemically more costly than attempting to explain matter in terms of mind. > Implications • The qualities of experience are suggested to be not only epistemically, but also ontologically primary. > Constructivist content • I high- light the primacy of perceptual constructs over explanatory abstraction on both epistemic and ontic levels. > Key words • Idealism, physicalism, pancomputationalism, anti-realism, hard problem of consciousness, epistemic symmetry, explanatory abstraction, levels of abstraction. (shrink)