Buscando aportar a la investigación sobre la imaginación de futuro actual, el artículo explora una ficción científica, El ministerio del futuro (2020), de Kim Stanley Robinson. Esta novela tiene dos singularidades: comienza en julio de 2024, por lo que narra un futuro inminente, prolongando posibilidades concretas de nuestro presente, y propone, basándose en artículos académicos existentes, una moneda —carboncoin— para la transición ecológica. Ello la convierte en una ficción científica especulativa de estrategia, noción explorada en el artículo para comprender esta (...) forma de imaginar el futuro. Tras presentar una serie de conceptos sociológicos para el estudio del dinero (con énfasis en “ficción social”, de Nigel Dodd) y esbozar una historia de la imaginación del futuro del dinero, sosteniendo que, desde 2008, vivimos en una coyuntura de transformación de la moneda, se analiza la futurización del dinero presente en la novela. Se exploran las características e implicaciones del carboncoin, que premia la captura de carbono, analizando momentos de su diseño y devenir en relación a las instituciones bancarias, el dólar, las tecnologías y los dilemas de su adopción. Poniendo a dialogar la trama de la novela con fenómenos históricos, posiciones teóricas, discursos políticos, procesos sociales y tecnológicos, se intenta dar volumen a la hipótesis de que el modo de imaginar el futuro en una ficción científica actual, que especula con el porvenir del dinero en tiempos de cambio climático, puede ofrecer nuevas posibilidades de pensar el futuro a las ciencias sociales. (shrink)

Mark Greenberg argues that legal obligations are those moral obligations created by the actions of legal institutions in the legally proper way. Here I defend three main claims. First, I argue that, although very often misunderstood, Joseph Raz is also a defender of MITL. Secondly, I argue that while both Greenberg and Raz are committed to MITL, they disagree about the conditions under which a moral obligation can be said to be created in the legally proper way. Finally, I argue (...) that Raz’s variant of MITL is better than Greenberg’s. It rests on a more plausible account of authority and it avoids one of the crucial defects threatening Greenberg’s view, namely, its overinclusiveness. (shrink)

I critically discuss Sutton’s 2012 attempt to solve the so-called “grounding problem” for coincident objects, namely, the difficulty of explaining how such objects, such as a statue and the lump of clay from which it was made, can have distinct kind and modal properties, even though they share the same proper parts and basic microphysical properties. Sutton bases her solution on an account of the extrinsic composition of the different sorts of objects involved in such cases - in particular, artefacts, (...) organisms and persons. I show that the accounts she gives of their composition are flawed, and that her proposal therefore does not solve the grounding problem. (shrink)

This article seeks to contribute to the history of the idea of 'middle class', an idea that was fundamental to Aristotle's philosophy but disappeared from the repertoire of political thinking for centuries, re-emerging shortly before the French Revolution to be developed by Diderot and other French liberals. The modern notion of 'middle class' is compared with that of Aristotle, and the similarities between the two contexts of emergence -- the crisis of Ancient Greek democracy and that of the French Ancien (...) Régime -- are explored to cast new light on the meaning and political function of that idea, and on the metaphorical operations it performs. (shrink)

In diesem Aufsatz untersuchen wir Leibniz' Ansicht uber die "Ars Analytica". Gelegenheit dazu bietet die Diskussion uber die Losung der sogenannten "Probleme eines Hollanders". Es geht dabei um 12 Probleme uber das Dreieck. Gegeben sind in diesen Problemen: einer der Basiswinkel, die Differenz von Basissegmenten und ein Verhaltnis,das bei den einzelnen Problemen variiert zwischen den Seiten des Dreiecks. "Die Probleme des Hollanders" sind aus mehreren Grunden wichtig. Sie liefern einen aufschllussreichen Test, den Stand der Mathematik in Italien in der zweiten (...) Halfte des 17. Jahrhunderts zu prufen. Sie lassen das Nebeneinanderbestehen unterschiedlicher mathematischer Methoden erkennen, und zwar klassischer und moderner Methoden. Schliessich sind die Probleme sehr interessant fur den Stand der Gedanken, die Leibniz zu ihrer Behandlung aussert. (shrink)

This paper discusses a set of arguments launched in Salomon Maimon’s 1800 Der moralische Skeptiker against Kant’s notion of the moral law. Apart from being an almost overlooked chapter in the history of post-Kantian ethics, this work is one in which Maimon takes issue with four related aspects of the ethical thesis and methodology presented in Kant’s second Kritik. At the core of the discussion is Maimon’s emphasis on a major incongruity in the correlation of Kant’s notions of theoretical and (...) practical reason: objectively valid statements in ethics should not qualitatively diverge from those in theoretical science. It is in this context that the paper discusses the late Maimonian thesis that Kant’s factual notion of the moral law cannot be reconciled with his notion of theoretical rigor. It also shows why, for Maimon, the highest principle of Kantian ethics should reveal itself to be theoretically untenable and dogmatic, and hence lead to skepticism. (shrink)

Ante el padecimiento de un dolor social producido en un entorno signado por la exclusión, la juventud despliega distintas estrategias entre las que pueden ubicarse las autoagresiones corporales. Este art í culo analiza los hallazgos de un estudio socioeducativo que recupera narrativas del dolor en las experiencias estudiantiles. *Este artículo recoge los resultados de una investigación finalizada con sede en el Programa de Investigación “Transformaciones sociales, subjetividad y procesos educativos”, bajo la dirección de Carina V. Kaplan, del Instituto de Investigaciones (...) en Ciencias de la Educación, Facultad de Filosofía y Letras, Universidad de Buenos Aires. Proyecto UBACyT N° 20020170100464BA – periodo 2018-2021: “Violencias, estigmatización y condición estudiantil. Una sociología de la educación sobre las emociones y los cuerpos”. (shrink)

In a recent paper, Daniel Whiting has argued that there are no exclusionary reasons (i.e., second-order reasons not to act for a reason). The premise of the argument is what he calls the motivation constraint, according to which for the fact that p to be a reason for you to ϕ, it must be possible for you to ϕ for the reason that p. However, the argument goes, it is not possible to act (or not to act) for a reason (...) for a reason. Therefore, he concludes, there are no second-order reasons. In this paper, I shall argue that Whiting's argument ought to be rejected. Thus, I will argue that we should not accept the motivation constraint on which it is based. It is true that for the fact that p to be a reason for you to ϕ, it must be possible for you to ϕ guided in the right way by the consideration that p favours you ϕing. However, I shall argue that it is possible for exclusionary reasons to guide us in the right way, even if it not possible for us to not to ϕ for a reason for a reason. (shrink)

By promising, requesting and commanding we can give ourselves and each other reasons for acting as promised, requested, and commanded. Call this our capacity to give reasons robustly. According to the triggering account, we give reasons robustly simply by manipulating the factual circumstances in a way that triggers pre-existing reasons. Here I claim that we ought to reject the triggering account. By focusing on David Enoch’s sophisticated articulation of it, I argue that it is overinclusive; it cannot adequately distinguish between (...) threats and robust reason-giving; and it cannot adequately explain why epistemic reasons cannot be robustly given. I suggest that when we give reasons robustly, we do so directly, without explanatory intermediaries. (shrink)

Friedrich Nietzsche e a crítica da subjetividade cartesiana O nome de Descartes aparece várias vezes nas obras publicadas e nos fragmentos póstumos de Nietzsche. As considerações do filósofo alemão são quase sempre críticas e recuperam, embora com um diferente juízo de valor, a interpretação do pensamento cartesiano fornecida pela tradição idealista. Nesta perspetiva, Descartes é considerado o pai do racionalismo ocidental, o pensador que teria colocado o cogito no centro da representação. A este respeito, analisar criticamente a leitura nietzschiana não (...) significa só questionar a validade da sua interpretação, mas pôr em causa os mesmos cânones da modernidade filosófica. Palavras-chave: Nietzsche; Descartes; Cogito; Idealismo alemão; Heidegger; Modernidade. Friedrich Nietzsche et la critique de la subjectivité cartésienne Résumé: Le nome de Descartes apparait plusieurs fois dans les œuvres publiées et dans les fragments posthumes de Nietzsche. Les considérations du philosophe allemand sont presque toujours critiques et reprennent, même si avec un diffèrent jugement de valeur, l’interprétation de la pensée cartésienne fournie par la tradition idéaliste. Dans cette perspective, Descartes est considéré comme le père du rationalisme occidental, à savoir, le penseur qui aurait placé le cogito au centre de la représentation. À cet égard, analyser de façon critique l’approche de Nietzsche n’implique pas seulement mettre en question la validité de son interprétation, mais aussi remettre en cause les canons de la modernité philosophique. Mots-clés: Nietzsche; Descartes; Cogito; Modernité. Friedrich Nietzsche e the criticism of Cartesian subjectivity Abstract: Descartes’ name appears several times in Nietzsche’s published works and in his posthumous fragments. The considerations of the German philosopher are almost always critical and resume, although with a different value of judgement, the interpretation of Cartesian thought provided by Idealistic tradition. In this perspective, Descartes is considered as the father of Western Rationalism, namely, the author that would place the cogito at the center of representation. In this regard, to critically analyzing Nietzschean approach toward Descartes it does not only imply to questioning the validity of his interpretation, but also to questioning the very same canons of philosophical modernity. Keywords: Nietzsche; Descartes; Cogito; Modernity. (shrink)

What is the primary function of consciousness in the nervous system? The answer to this question remains enigmatic, not so much because of a lack of relevant data, but because of the lack of a conceptual framework with which to interpret the data. To this end, we have developed Passive Frame Theory, an internally coherent framework that, from an action-based perspective, synthesizes empirically supported hypotheses from diverse fields of investigation. The theory proposes that the primary function of consciousness is well-circumscribed, (...) serving the 'somatic nervous system[. For this system, consciousness serves as a frame that constrains and directs skeletal muscle output, thereby yielding adaptive behavior. The mechanism by which consciousness achieves this is more counterintuitive, passive, and “low level” than the kinds of functions that theorists have previously attributed to consciousness. Passive frame theory begins to illuminate (a) what consciousness contributes to nervous function, (b) how consciousness achieves this function, and (c) the neuroanatomical substrates of conscious processes. Our untraditional, action-based perspective focuses on olfaction instead of on vision and is 'descriptive' (describing the products of nature as they evolved to be) rather than 'normative' (construing processes in terms of how they should function). Passive frame theory begins to isolate the neuroanatomical, cognitive-mechanistic, and representational (e.g., conscious contents) processes associated with consciousness. (shrink)

This paper reformulates some of the questions raised by extended mind theorists from an enactive, life/mind continuity perspective. Because of its reliance on concepts such as autopoiesis, the enactive approach has been deemed internalist and thus incompatible with the extended mind hypothesis. This paper answers this criticism by showing (1) that the relation between organism and cogniser is not one of co-extension, (2) that cognition is a relational phenomenon and thereby has no location, and (3) that the individuality of a (...) cogniser is inevitably linked with the question of its autonomy, a question ignored by the extended mind hypothesis but for which the enactive approach proposes a precise, operational, albeit non-functionalist answer. The paper raises a pespective of embedded and intersecting forms of autonomous identity generation, some of which correspond to the canonical cases discussed in the extended mind literature, but on the whole of wider generality. In addressing these issues, this paper proposes unbiased, non-species specific definitions of cognition, agency and mediation, thus filling in gaps in the extended mind debates that have led to paradoxical situations and a problematic over-reliance on intutions about what counts as cognitive. (shrink)

Las pretensiones de dominio universal manifestadas por los monarcas helenísticos han sido revaluadas en los últimos años y, lejos de ser simples enunciados propagandísticos, se presentan como una característica fundamental y necesaria de la realeza helenística. Se exploran aquí algunos de los paradigmas de monarquía que contribuyeron a la conformación de la idea del universalismo real, centrándonos, por un lado, en la influencia de los modelos proximorientales, y por el otro, en la recepción de la figura de Alejandro Magno. Se (...) propone que es a partir de estos modelos que este “anhelo del todo” adquirió su contenido y su modulación. (shrink)

Si la familia es o no parte de la estructura básica es un tema que no queda del todo claro en la teoría de John Rawls. Por un lado, el autor afirma que lo es, pero, por otro lado, al analizar esta institución, la equipara con otras instituciones que explícitamente dice que no son parte de la estructura básica, como las iglesias y las universidades. El objetivo de este trabajo es brindar una interpretación de Rawls que solucione este problema.

El artículo se propone analizar la estructura de personajes del guion cinematográfico Amapola de Jorge Acha trazando un paralelismo con la estructura cosmológica tricotómica propuesta por Charles Sanders Peirce. Asimismo, se recuperan las metafísicas vegetales de Maurice Maeterlinck y Emanuele Coccia, sobre todo en su concepción de la flor como elemento mediador entre lo terrestre y lo aéreo, y lo que esta hipótesis tiene de semejanza con la concepción peirceana y, por lo tanto, según es nuestra propuesta, con la del (...) guion de Acha. Así, se procede metodológicamente por la explicitación y argumentación de similitudes entre las cosmologías del texto analizado y de las fuentes filosóficas propuestas. De este modo, el ensayo busca mostrar cómo el guion posee una forma basada en oposiciones con continuidad entre sus partes que lo acercan, en ese sentido, a la estética barroca y lo diferencian de las oposiciones sin continuidad que estructuran el pensamiento y la cosmovisión dominantes en Occidente. (shrink)

En la tesina hemos examinado el problema de la tolerancia religiosa, a partir de los escritos de Marsilio de Padua, Thomas Hobbes y John Locke. La elección de los pensadores modernos ha respondido a la relevancia de sus contribuciones para la discusión acerca del problema que supone la tolerancia religiosa en la Modernidad.1 La interpretación que hemos propuesto en relación con los aportes de Hobbes, ha permitido considerarlo como un autor que exhortó a la diversidad como una estrategia para la (...) regulación de la religión. En cuanto a Locke, hemos señalado su defensa de la tolerancia en nombre de la racionalidad, su reivindicación de la utilidad de una actitud tolerante como medio para preservar la coexistencia pacífica. Observamos que las contribuciones de ambos pensadores trascendieron ampliamente los horizontes de su tiempo para arribar a nuestros días con una vigencia sorprendente. De allí que estos autores se convierten en lecturas obligatorias sobre esta materia al intentar buscar posibles soluciones a uno de los problemas políticos más apremiantes. Sin embargo, es importante señalar que, en la historia del pensamiento político, el principio de tolerancia fue desarrollado, no solo por autores modernos, sino asimismo por autores medievales, entre ellos, Marsilio de Padua. Este pensador tuvo una influencia decisiva en el pensamiento filosófico-político de los teóricos modernos anteriormente mencionados a raíz de sus aportes a la discusión de la tolerancia, sus contribuciones en lo que se refiere a la circunscripción del poder pontificio, su crítica a la doctrina de la plenitudo potestatis papal y sus reflexiones en torno a la relación entre el poder temporal y espiritual. Por tal motivo, dedicamos un primer capítulo a presentar y analizar los argumentos filosóficos-políticos centrales de Marsilio de Padua, con el fin de señalar los alcances de este antecedente medieval en el desarrollo de la noción moderna del principio de tolerancia religiosa. En el segundo capítulo, examinamos los argumentos de Hobbes, e intentamos señalar que su preocupación central fue, no tanto la tolerancia religiosa, sino antes bien el problema de la regulación de la religión. En el tercer capítulo, pasamos revista de los aportes de Locke en lo que respecta a esta materia desde una perspectiva liberal. Por último, en el cuarto capítulo realizamos un estudio comparativo entre Marsilio y Hobbes, por un lado, y entre este último y Locke, por otro. (shrink)

Contra las imágenes que pretendían representar a las sociedades del siglo XXI como sociedades del conocimiento reflexivo (Beck, Giddens y Lash, 1997), en las que se habría vuelto finalmente posible un uso autorreflexivo y un control democrático de los efectos de la ciencia y la tecnología, vemos cómo reaparecen en la actualidad los viejos dilemas que Habermas había diagnosticado a finales de la década de 1960 sobre la función ideológica de la ciencia y la técnica. Tanto el dilema político, que (...) abarca el dislocamiento trágico entre la libertad y el sometimiento del sujeto que produce el discurso científico, como el dilema teórico, en el que la ciencia oscila entre la apertura y la clausura del mundo cultural, generan una serie de problemas que continúan exigiendo investigaciones teóricas y prácticas. En esta ocasión, quisiera pensar la actualidad de estos dilemas políticos y teóricos de la relación de la ciencia con la sociedad a través de una reflexión en dos pasos: primero, voy a intentar reactualizar el diagnóstico crítico que estudiaba las transformaciones de la ciencia y la técnica como nuevas formas de ideología, que seguía de cerca a las transformaciones de la esfera pública y el desarrollo de nuevas formas de poder que se justifican exclusivamente con criterios de perfeccionamiento técnico; luego, intentaré demarcar, mediante un análisis de algunos límites que este planteo podría tener en nuestra actualidad, cuáles son a mi entender los principales desafíos que la ciencia y la técnica vuelven a plantearle a nuestro mundo social contemporáneo. (shrink)

One of the main purposes of the Expositio in Elementationem theologicam written by Berthold of Moosburg is to show that there is a substantial agreement between Proclus’ thought and that of Paul’s disciple, “Dionysius the Areopagite”. Strongly linked to this view, is the use Berthold does of a fundamental Augustinian distinction, namely the distinction between the ordo providentiae naturalis and the ordo providentiae voluntariae. Berthold understands that these do not oppose each other; in fact, essentially, they agree. The relation between (...) the thought of Proclus and that of Dionysius can be understood on the base of that distinction. In his Elementatio theologica, Proclus writes from the point of view of the ordo providentiae naturalis, whereas Dionysius writes from the point of view of the ordo providentiae voluntariae. That is the reason why a dialogue can be built between Proclus and Dionysius. In order to do this, regarding Proclus’ metaphysical polytheism, Berthold employs as a mediator the Eriugenian teaching about the causae primordiales. This can be proved by paying attention to the way Berthold introduces his Eriugenian quotes, always as a Christian consideration of things according to the ordo providentiae naturalis, which, at the same time, is to be read as a Christian and philosophical interpretation of Dionysius’ thought. (shrink)

¿Las sociedades latinoamericanas están mal gobernadas o son simplemente ingobernables? Tal es la incógnita que orienta este trabajo. En el primer caso, los déficits de gobernabilidad que se manifiestan en casi todo el continente serían adjudicables a una insuficiente provisión de gobierno; en el segundo, a una demanda sobredimensionada que superaría toda posibilidad de satisfacción. Este artículo analiza la provisión y demanda de gobierno en un país del Cono Sur, la República Argentina, a lo largo de los últimos 70 años.

August Ludwig Hülsen’s virtually forgotten “Prüfung der von der Akademie der Wissenschaften zu Berlin aufgestellten Preisfrage: Was hat die Metaphysik seit Leibniz und Wolf für Progressen gemacht?” is the first German post-Kantian system in which reason is conceived as developing in history according to speculative rule based on the logical resolving of contradictions. Notwithstanding, Hülsen’s system is up to this day almost entirely unknown to most scholars in the field. This paper outlines the fundamental aspects of Hülsen’s system and discusses (...) two of its main innovations: the deduction of the transcendental possibility of rational historicity, and the systematic historization of Fichte’s concept of judging activity; the constitutive equivalent of consciousness’s logical-temporal substrate. (shrink)

Studies of Reinhold have not paid sufficient attention to the systematic connection of the early Elementarphilosophie with the history of philosophy. Reinhold understands his own system as the last historical step of a purposive philosophizing activity of reason that ends the history of philosophy and enables the accomplishment of the true Copernican revolution. Reinhold discusses different aspects of this self-understanding in the writings of 1789–1791. Reinhold develops the core of this approach in a neglected and not republished essay from 1791: (...) “Ueber den Begrif der Geschichte der Philosophie: Eine akademische Vorlesung.” The complete picture of Reinhold’s approach emerges only after the respective arguments of the Versuchschrift, Beiträge vol. 1, Ueber das Fundament, and “Ueber den Begrif ” are methodically integrated. In addition, “Ueber den Begrif ” fulfils another unnoticed function; it reveals the role that Reinhold’s theory of representation plays in the systematic construction of the rational history of philosophy. (shrink)

Are inborn characteristics deserved or undeserved? Using Bertrand Russell's theory of descriptions and Peter Strawson's objection to this theory, I argue that this question does not make sense. In order to know whether a person deserves something she has, it is necessary to evaluate what she did before having it. But people did not exist before their birth, so they did not exist before having their inborn characteristics. Therefore, talking about people deserving their inborn characteristics does not make sense: these (...) characteristics are neither deserved nor undeserved. (shrink)

Journal of Social Philosophy, EarlyView.

The idea of public reason involves a standard of legitimacy that requires that laws and institutions be acceptable to all reasonable people, regardless of their conceptions of the good. Many philosophers have argued that public reason should be understood as an answer to the question of how to justify state coercion. However, some authors have criticized this traditional account because it overlooks noncoercive state actions that seem appropriate topics of public reason. More recently, some philosophers have defended the traditional account (...) against that objection. In this paper, I argue that these approaches cannot effectively deal with that objection and offer a different version of the traditional account that can do so. This version rests on the ideas of overlapping consensus and stability. According to this version, the point of public reason is preserving an overlapping consensus on a coercive system of laws and institutions and achieving a stable society. (shrink)

“But in the history of cross-breeding, the union effected outside marriage was of infinitely greater importance. The tales of the chroniclers and missionaries often paint a dark picture of the relations between conqueror and Indian woman—rape, kidnapping, sale and exchange of women, a system of concubinage and harems etc.” (Angel Rosenblatt, La Población indigena de América)“There is racial conflict in Latin America and racial harmony which can be seen only by those who have eyes. The governments and the people themselves (...) see them only very late.” (Sarmiento, Conflicto y Armonías de las razas en América)The colonial period left no fertile seeds for a culture in the soil of South America. As Ricardo Rojas assures us, “We do not find a single imaginative work in prose in these three hundred years.” “All of our colonial literature is confined within the limits of the historical genre…everything in it is the unfolding of a chronicle. To fix the memory of social facts, memorials were written to military conquests and hagiographies of spiritual ones, poems on the English invasions and the emancipation of America. Even the brief erotic and religious poems are only monuments in verse, and so are Tejeda's works whose autobiographical character cannot be denied.” (La Literatura Argentina). (shrink)

O objetivo deste artigo é analisar a recepção crítica da teoria cartesiana das verdades eternas no pensamento de Leibniz. A sua reflexão, de fato, pode ser interpretada como uma tentativa de fazer face às implicações e às possíveis consequências da doutrina de Descartes. Aliás, se o filósofo alemão não tivesse criticamente interrogado as premissas da teoria cartesiana, nunca teria podido formular um discurso capaz de justificar o agir divino. À luz desta exigência, Leibniz acaba por limitar a extensão do poder (...) divino, reintroduzindo, após Descartes, a univocidade entre Deus e as criaturas. (shrink)

This article aims to present the Coimbra Commentaries as a critical source of the Cartesian Meditations. The Cursus Conimbricensis played an important role in shaping the philosophical pedagogy of the seventeenth century, and many modern scholars were formed through the pages of these volumes. Although we do not know for sure whether the Coimbra Commentaries were used as textbooks in La Flèche, there are solid reasons for believing that, when Descartes refers to the possibility of divine deception in the first (...) meditation, he is using some examples taken from the Commentary on Physics written by Manuel de Góis. (shrink)

Résumé: Cet article vise à analyser la réception de la théorie cartésienne des vérités éternelles dans les œuvres de Leibniz et Malebranche. Les deux auteurs ont critiqué et refusé ses prémisses pour éviter les conséquences dont ils pensaient qu’elles découlaient de la doctrine de Descartes. L’objectif est celui de démontrer qu’on ne peut pas comprendre pleinement leurs réflexions sans les interpréter à la lumière de la théorie cartésienne, dans la mesure où elle représente la condition critique de possibilité de leur (...) approche philosophique. Mots-clés: Théodicée Moderne. Vérités Éternelles. Descartes. Leibniz. Malebranche. Descartes and the genealogy of modern theodicy in Leibniz and Malebranche: This article aims to analyze the reception of the Cartesian theory of the eternal truths in the works of Leibniz and Malebranche. Both authors criticized and refused the premises of Descartes’ doctrine in order to avoid the consequences they believed derived from it. The main goal is to demonstrate that we cannot fully understand their reflections without interpreting them in the light of the Cartesian theory, as it represents the critical condition of possibility of their philosophical approach. Key-words: Modern Theodicy. Eternal Truths. Descartes. Leibniz. Malebranche. Descartes e a genealogia da teodiceia moderna em Leibniz e Malebranche Resumo: Este artigo propõe-se a analisar a recepção da teoria de Descartes das verdades eternas nas obras de Leibniz e Malebranche. Os dois autores criticaram e recusaram as premissas cartesianas para evitar as consequências que eles pensavam dependentes da doutrina. O objetivo é demonstrar que não podemos compreender plenamente as reflexões de Leibniz e Malebranche sem interpretá-las à luz da teoria cartesiana, como se essa doutrina representasse a condição crítica de possibilidade da sua abordagem filosófica. Palavras-chave: Teodiceia Moderna. Verdades Eternas. Descartes. Leibniz. Malebranche. (shrink)

Se suele plantear que a comienzos del siglo XX las investigaciones acerca del control social abandonan la prisión como tema central para pensar el problema del orden a partir de la ciudad. Sin embargo, poco se ha dicho de la conexión, a veces subterránea, que ello guarda con la obra de Franz Kafka. Consideramos posible rastrear en la literatura del autor checo el proceso por el cual la ciudad va convirtiéndose en un eje en el cual se desarrollan un sinnúmero (...) de sucesos, justamente cuando en la Escuela de Chicago comenzaban a elaborarse las bases para una teoría ecológica de la organización social. (shrink)

En este artículo, se aborda el uso de la horizonticidad en la obra de Marion con el propósito de distinguir los diversos sentidos que este término adquiere en su pensamiento. Después de delimitar estos sentidos y usos, el objetivo es establecer la crítica que Marion realiza a un empleo metafísico de la horizontalidad, identificado en las obras de Husserl y Heidegger. Posteriormente, se busca demostrar, en contra de la tesis de Geniusas, que Marion no abandona la noción de horizonte, sino (...) que propone un uso no metafísico de la horizontalidad, que desde mi perspectiva, sigue siendo profundamente fenomenológico y tiene sus raíces en la tradición husserliana. Finalmente, se aborda la cuestión de la unidad entre los múltiples sentidos de la horizontalidad presentes en la obra de Marion. Para resolver este problema, se retoman las propuestas de Geniusas y Walton, quienes proporcionan un marco para pensar la unidad de la horizontalidad en Husserl, y se sugiere aplicar estas ideas también al análisis de Marion. (shrink)

This monograph discusses the importance of A. L. Hülsen's only book for the history of early German idealism. The Wissenschaftslehre is Fichte's "response" to the objections of Schulze-Aenesidemus to Reinhold's early Elementarphilosophie. Hülsen, a Fichtean thinker, restructured many aspects of Reinhold's system which Fichte left intact. In 1797, Fichte recognized Hülsen as a partner in the development of his system, thus acknowledging his contribution to the emergence of German idealism.

I argue in this paper that Descartes is committed both to a compatibilist view concerning the relation between free will and divine preordination, namely, one according to which both of these views come out true, and to a libertarian view as regards human free will. I defend here that what allows our author to maintain both of these committments is what I call Mysterism, namely, the view according to which God's immense and incomprehensible nature explains our incapacity to understand fully (...) that compatibility through our own finite reason. (shrink)