La concepción clásica de la empatía sostiene que comprender al otro involucra la habilidad para identificarse con él imaginariamente. Hay varias versiones de esta tesis, pero el elemento común parece ser que, para que la comprensión sea posible, el intérprete debe tener la capacidad de simular los estados mentales del agente o de simular ser él, bajo condiciones contrafácticas. En este artículo, intentaré mostrar, en primer lugar, que esta concepción de la empatía ha estado usualmente comprometida con un modelo intencionalista, (...) transposicional y monádico de lo mental. En segundo lugar, me propongo explorar las posibilidades de reformular el concepto de empatía, eliminando esos elementos que puedan sobrevivir en él. La propuesta de esta contribución es que resulta preferible ver la comprensión como la creación de un espacio compartido, según el cual quien comprende expande creativamente su propia subjetividad, constituida intersubjetivamente, dejando un espacio para albergar al otro, lo cual es también, en un importante sentido, un proceso de transformación. Esta manera de concebir la comprensión pretende explicitar y desarrollar algunas intuiciones que se encuentran implícitas en algunos filósofos contemporáneos, integrándolas con discusiones recientes en filosofía de la mente y psicología experimental. --- “Understanding, imagination, and transformation”. The classical conception of empathy holds that to understand another person involves the ability to identify with him in imagination. There are different versions of this thesis, but the common element seems to be that for understanding to be possible, the interpreter must have the ability to simulate the mental states of the agent, or to simulate being him under contrafactic conditions. I will try to show, in the first place, that this conception of empathy has been usually committed to an intentional, transpositional and monadic model of the mind. In the second place, I will try to explore a way to reformulate the concept of empathy, eliminating these elements that might survive in it. This contribution holds that it is better to see understanding as the creation of a shared space in which the person who understands expands creatively his or her own subjectivity, making space for the other, which is also in an important way a process of transformation. This way of looking at understanding tries to explicit and develop some intuitions that can be found implicit in some contemporary philosophers, integrating them with recent discussions in the philosophy of mind and in experimental psychology. (shrink)

The book proposes an alternative model of technological development, that of engaging technologies. This model studies the way in which technological development can be perfect towards technological solutions compatible with sustainable development, with the ideals of solidarity or with cooperative and or only competitive participation. In short, the book is an analytical, descriptive and normative journey around the concept of "endearing technologies" coined by Miguel Ángel Quintanilla, which highlights the democratic values for the control of technology as opposed to (...) the purely intrinsic values of technical efficiency and performance, as opposed to the automatic and uncontrolled tendency of technology. (shrink)

Machiavelli, Niccolò, 1469-1527-Criticism and interpretation ; Political science-Translating.

Nadezhnostʹ matematicheskogo dokazatelʹstva -- Nadezhnostʹ logicheskikh norm -- Ontologicheskoe obosnovanie matematiki -- Sistemnoe obosnovanie matematiki.

I argue that the dual-process account of human learning rejected by Mitchell et al. in the target article is informative and predictive with respect to human behaviour in a way that the authors' purely propositional account is not. Experiments that reveal different patterns of results under conditions that favour either associative or rule-based performance are the way forward.

t. 1.Novoe mirovozzrenie i novai͡a teorii͡a nauki -- t. 2. [without special title].

Urielʹ Dakosta.--Filosofskai︠a︡ sistema Spinozy.--Sot︠s︡ialʹnai︠a︡ ėtika Mabli i Morelli.--Zhak Nėzhon i ego ateizm.--K voprosu o politicheskikh vzgli︠a︡dakh Zh.-B. Robinė.--"Sot︠s︡ialʹnai︠a︡ sistema" Golʹbakha i ee russkiĭ perevodchik XVIII v.--Tragedii︠a︡ russkogo materializma XVIII v. (filosofskie vzgli︠a︡dy A. N. Radishcheva).--I. P. Pnin i ego mesto v istorii russkoĭ obshchestvennoĭ mysli.--Filosofskie vzgli︠a︡dy dekabrista I︠A︡kushkina.

Literature; hermeneutics; theory, etc.; history and criticism.

Данная работа является попыткой рассмотреть проблему рациональности, главным образом, как проблему познания, не исключая при этом ее мировоззренческого и аксиологического аспектов.

Criticism and interpretation of Zawāhir al-ḥikam by Ḥasan ibn ʻAbd al-Razzāq Lāhījī, 1635 or 1636-1709 or 1710; Islamic philosophy - Early works to 1800; Shīʻah - Doctrines - Early works to 1800.

A vigorous discussion of the value problem is under way in our philosophical publications. The problems dealt with have included: whether values exist at all; if so, what they are; what the attitude of Marxist philosophers should be toward them; and whether it is necessary at all to develop a Marxist-Leninist value theory with a distinctive set of concepts. The Symposium on Values held in Tbilisi in 1965 resulted in differing and sometimes opposite viewpoints, which were delineated most clearly. In (...) the past five years, the journals Voprosy filosofii and Filosofskie nauki have published a considerable number of articles discussing the value question ], S. I. Popov, Laszlo Sziklai, D. D. Srednii [translated in Soviet Studies in Philosophy, VIII, 1 ], and V. P. Tugarinov and A. P. Fedosova, in our journal from 1963 to 1968). (shrink)

t. 1. Igry rynka -- t. 2. Torgovet︠s︡ v Khrame.