Andreu Nin defines fascism and analyses its class nature, challenging the notion that fascism’s aims match its rhetoric. While recruiting from among Italy’s middle classes, the petite bourgeoisie, it ultimately serves the big bourgeoisie objectively.

Despite the central presence of materialism in the history of philosophy, there is no universal consensus on the meaning of the word “matter” nor of the doctrine of philosophical materialism. Dictionaries of philosophy often identify this philosophy with its most reductionist and even eliminative versions, in line with Robert Boyle’s seventeenth century coinage of the term. But when we take the concept back in time to Greek philosophers and forward onto our own times, we recognize more inclusive forms of materialism (...) as well as complex interplays with non-materialist thought about the place of matter in reality, including Christian philosophy and German idealism. We define philosophical materialism in its most general way both positively (the identification of reality with matter understood as changeability and plurality) and negatively (the negation of disembodied living beings and hypostatized ideas). This inclusive approach to philosophical materialism offers a new light to illuminate a critical history of the concept of matter and materialism from Ancient Greece to the present that is also attentive to scientific developments. By following the most important connections and discontinuities among theoretical frameworks on the idea of matter, we present a general thread that offers a rich and plural, but highly cohesive, field of investigation. Finally, we propose building on rich non-reductionist materialist philosophies, such as Mario Bunge’s systemic materialism and Gustavo Bueno’s discontinuous materialism, to elaborate powerful theoretical alternatives to both physicalism and spiritualism. (shrink)

Margarita Diaz-Andreu offers an innovative history of archaeology during the nineteenth century, encompassing all its fields from the origins of humanity to the medieval period, and all areas of the world. The development of archaeology is placed within the framework of contemporary political events, with a particular focus upon the ideologies of nationalism and imperialism. Diaz-Andreu examines a wide range of issues, including the creation of institutions, the conversion of the study of antiquities into a profession, public memory, (...) changes in archaeological thought and practice, and the effect on archaeology of racism, religion, the belief in progress, hegemony, and resistance. (shrink)

This book weaves together apparently disconnected elements of Bertrand Russell’s philosophy and social activism into a coherent narrative about the acclaimed twentieth-century intellectual’s evolving stances concerning science and technology and their role in bringing either a future Golden Age or a secular Doomsday.

Introduction Connectedness to nature is a concept that reflects the emotional relationship between the self and the natural environment, based on the theory of biophilia, the innate predisposition to the natural environment. However, the biophobic component has largely been ignored, despite, given its adaptive functional role, being an essential part of the construct. If there is a phylogenetic component underlying nature connectedness, biophilic, and/or biophobic, there should be evidence of this record from early childhood. The main aim of this study (...) is therefore to describe the emotional attributions identified in 5 years old. Methodology Two studies were conducted. In the first, 94 children expressed their concept of nature and made basic emotional attributions to a set of 30 images of natural, using a software designed for the study. In the second, 39 children repeated the procedure and provided explanations for their responses. Results The main results show that, in general, children use both positive and negative emotions, which may be related to a three-dimensional model of emotional attributions to nature. The most widely attributed emotion is happiness. However, fear is the second most common attribution. The role of happiness could be explained by a feeling of security and familiarity, while the importance of fear in nature could show an adaptive response of the fear of wild nature in children. This interpretation could be confirmed when analyzing specifically the emotional attributions, classifying the images according to biological and ecosystemic criteria. Thus, for example, more emotional attributions are explained by the “pleasantness” attributed to primary producers and landscapes (e.g., flora), versus attributions of “harm” to the images of secondary and tertiary consumers (e.g., hunters). Conclusion These results provide evidence in favor of a didactic procedure to study emotional attributions to images of nature in preschool children. They suggest the incorporation of biophobia as an important adaptive factor in connectedness to nature and a tripartite emotional hypothesis based on the valences of the attributed emotions. (shrink)

Como ha ocurrido con la COVID-19, el significado que se le ha dado a los conceptos de salud y, aún más, de enfermedad, ha sido el médico, clínico para ser más preciso. Lo cual es comprensible. No en vano son muchos los siglos de curar y cuidar a las personas dolientes o impedidas, o de tratar de hacerlo. Pero comprensible no es del todo sinónimo de lógico. Porque se trata de términos, sino polisémicos, por lo menos anfibológicos. Incluso desde el (...) ámbito mismo de la sanidad. (shrink)

El objetivo del presente artículo consiste en analizar el trasfondo de las matemáticas empleadas por Aristóteles en el libro V de la _Ética a Nicómaco_ con el propósito de esclarecer las nociones de aritmética y geometría en relación con la justicia y la ética. Expongo brevemente la concepción de algunos estudiosos de Aristóteles que proponen una incompatibilidad radical entre ambos modelos matemáticos, y a partir de ello indico por qué esa lectura es equivocada. Finalmente, defiendo una interpretación integracionista, especialmente a (...) partir de la comprensión de la virtud como _enérgeia_ y _entelécheia_. (shrink)

This discussion concerns whether philosophical materialism is false or not. The exchange between Graham Harman and Javier Pérez-Jara goes to the core of the present book: what is materialism, how many varieties are there, and what use are they today? While Harman identifies materialism with reductionism, Pérez-Jara offers a broader definition that includes non-reductionist materialisms. It might seem to be just as a matter of differing definitions. And yet, each approach gives rise to a whole different way of (...) reconstructing the history of philosophy as well as of deciding which are the current available options in metaphysics. (shrink)

This discussion focuses on whether Mario Bunge’s emergent materialism implies continuism or not. Íñigo Ongay defends that Bunge’s emergent materialism implies continuism. In his response, Javier Pérez-Jara argues that Bunge’s emergent materialism explicitly assumes structural ontological and epistemological discontinuities in the universe. The question is more than a Scholastic one, concerning only a particular system of philosophy, however relevant for current philosophical materialism. Rather, what is at stake is the ability of non-reductionist ontologies to explain (non-miraculous) novelty and plurality.

This article is a tribute to Prof. Jorge Ayala, to his kindness and integrity, in both a personal and intellectual sense. In order to contextualise the meaning of Ayala’s contribution, this article refers to a particular conception of coherence between thought and existence which can be traced in part to the main course of Western intellectual history: a way of experiencing the thought, values and beliefs through which our intellectual choices reflect a way of being –an understanding which is very (...) close to Baltasar Gracián’s notion of «moral truth». (shrink)

Name der Zeitschrift: Klio Jahrgang: 96 Heft: 1 Seiten: 291-295.

G.E. Lessing, con su lanzamiento de un espinosismo de corte leibníziano, intentó ofrecer a la Ilustración alemana un planteamiento que, desde el sentimiento y la historia, desde la tradición y la religiosidad, indicaba en continuidad caminos concretos de emancipación y de entendimiento universal. Tanto en sus obras teatrales (principalmente en Natán el Sabio) como en sus breves escritos teóricos (en particular en la educación del género humano) se plantea el tema de la transformación de las sociedades por la transformación de (...) los individuos, basada en la experiencia propia de cada uno, que va convirtiendo verdades de la tradición y la religión en verdades de razón. Ya Lessing, que vio y calló, pero sobre todo Mendelssohn y Salomón Maimon entre otros, advirtieron que los presupuestos de la antropología kantiana imprimían a la vida e historia alemanas otra dirección -al dividir al hombre en intuición sensible y razón, y al fundamentar la Ética en la postulación abstracta. Gershom Scholem que, de los orígenes de la Alemania moderna supo recoger ese temblor de una predicción temprana, recibió en 1918 de manos del mismo Walter Benjamin uno de los escritos más lúcidos del s, XX por lo que hace a la crítica de la insuficiente Ilustración alemana «y tal vez de la europea en general». Tal insuficiencia se revelaba sobre todo en la estrechez del concepto kantiano de experiencia, que dejaba al individuo flotando en el vacío. Un individuo basado en una clase de certeza y seguridad indirectas y mediatas, quedaba expuesto a todos los peligros de interferencia y mecanización y acabaría privado de su capacidad de experiencia propia y por tanto de saber y de contar lo que «verdaderamente» le pasa. Sobre el programa de la filosofía futura es el esbozo donde Benjamin presenta los presupuestos de una emendatio experientiae como fundamento de una nueva teoría del conocimiento y de una nueva individualidad que habrá que alcanzar, ineludiblemente, a partir de la tipología del sistema kantiano mismo. El diseño de este estudio comparativo de dos tipos de antropología, introduce a una nueva teoría sobre experiencia e individuo. (shrink)

La siguiente es una reseña del estudio realizado por el profesor Francisco Rodríguez Valls de la Universidad de Sevilla respecto a la incertidumbre que supone la naturaleza y la condiciónn de la realidad humana. El análisis se avoca a una visión paranorámica del trabajo del profesor Valls, y de manera introductoria apunta los aspecto claves de su texto a fin de que el lector pueda hacerse una idea clara y concisa de la propia postura del autor.

1. Determinaciones universales, producción, pensamiento-lenguaje y ciencias -- v. 3. Política, derecho, e ideologias.

Las Sideraciones constituyen el hilo de la continuidad difícil de la vida cuando su atención va cayendo en las profundidades que todo lo del mundo ofrece a quien sabe y quiere ver sin miedo a ver. Es un género literario como el de las Misceláneas, de Sahftesbury, o los Pensamientos, de Pascal, o el Glosario, de D ́Ors, o el Juan de Mairena Lo descubre el escritor no bien se le apodera la misericordia como movimiento hacia un entender com-pasivo de (...) todo lo del hombre y el mundo para ennoblecerlo y devolvérselo al derrotado cual prenda de un futuro mayor y mejor Salvarse es en este Universo encontrarle a todo gesto paralelismos, contrastes, ritmos, reflejos, deslumbres y sorpresasel lugar, en suma, a cada respiro de lo humano. Las Sideraciones brotan y emanan inevitablemente de una filosofía o teología "samaritana", cual la que el autor confiesa con toda el alma profesar. (shrink)

In the twenty-first century, with steadily increasing production and consumption of the zombie genre, academic interest in it is also growing. Scholars seek to explain the phenomenon, frequently focusing on the living dead and mostly seeing the figure of the zombie as an expression of the anxieties besetting contemporary society. In particular, its popularity can be interpreted as a response to the escalating climate of terror since the 9/11 attacks in 2001, after which media reporting has routinely been permeated with (...) images of death and destruction,1 constantly drawing attention to the insecurity that threatens to turn the American dream into a nightmare.2There is no shortage of authors who have emphasized the... (shrink)

Pese a pertenecer a tradiciones distintas y haberse originado en momentos diferentes, la filosofía de la individuación de Gilbert Simondon y la corriente conocida en la filosofía de las ciencias cognitivas con el nombre de enactivismo comparten algunas características e intereses comunes. Ambas coinciden en su voluntad de integrar diferentes dominios del conocimiento, así como en algunos elementos de su aproximaciones a nociones como las de de emergencia y autonomía, y en su tratamiento general de las relaciones entre cognición, percepción (...) y acción. Mediante una comparación entre las ideas fundamentales los dos enfoques, trato de mostrar que el enactivismo podría beneficiarse de un acercamiento a las ideas expuestas por Simondon en sus obras fundamentales a diferentes niveles: por un lado, en la medida en la que la filosofía de la individuación ofrece una ontología fundamental más adecuada a los planteamientos enactivistas que la ontología individualista implícita en mucha de la filosofía de la mente contemporánea; pero también a un nivel más específico y concreto, ya que Simondon plantea con cierto detalle en sus obras algunas cuestiones importantes que el enactivismo ha empezado a abordar en los últimos años. (shrink)

El siguiente texto trata de responder por qué la infancia es un material de recordación o una presencia permanente en el cine en clave de recuerdo. Para ello, propone tres hechos explicativos. El primero, consiste en el giro hacia la memoria que propició el Holocausto y que a la postre facilitó visibilizar a los niños y niñas como víctimas de las violencias políticas y los totalitarismos. En segundo lugar, las memorias de la infancia se trasladan al cine por efecto de (...) las adaptaciones de novelas y diarios donde con anterioridad se había dado ese proceso, o por las búsquedas de cineastas que para hablar de su niñez recurren a cartas familiares y a documentos de archivo. Por último, esta interrelación se sostiene en el extenso aprovechamiento narrativo y en la explotación sentimental de los fenómenos, gestos, miradas e historias de los niños y niñas que el cine implementó desde su invención. (shrink)

Since its inception, the intricate mathematical formalism of quantum mechanics has empowered physicists to describe and predict specific physical events known as quantum processes. However, this success in probabilistic predictions has been accompanied by a profound challenge in the ontological interpretation of the theory. This interpretative complexity stems from two key aspects. Firstly, quantum mechanics is a fundamental theory that, so far, is not derivable from any more basic scientific theory. Secondly, it delves into a realm of invisible phenomena that (...) often contradicts our intuitive and commonsensical notions of matter and causality. Despite its notorious difficulties of interpretation, the most widely accepted set of views of quantum phenomena has been known as the Copenhagen interpretation since the beginning of quantum mechanics. According to these views, the correct ontological interpretation of quantum mechanics is incompatible with ontological realism in general and with philosophical materialism in particular. Anti-realist and anti-materialist interpretations of quantum matter have survived until today. This paper discusses these perspectives, arguing that materialistic interpretations of quantum mechanics are compatible with its mathematical formalism, while anti-realist and anti-materialist views are based on wrong philosophical assumptions. However, although physicalism provides a better explanation for quantum phenomena than idealism, its downward reductionism prevents it from accounting for more complex forms of matter, such as biological or sociocultural systems. Thus, the paper argues that neither physicalism nor idealism can explain the universe. I propose then a non-reductionistic form of materialism called inclusive materialism. The conclusion is that the acknowledgment of the qualitative irreducibility of ontological emergent levels above the purely physical one does not deny philosophical materialism but enriches it. (shrink)

Materialism has been the subject of extensive and rich controversies since Robert Boyle introduced the term for the first time in the 17th century. But what is materialism and what can it offer today? The term is usually defined as the worldview according to which everything real is material. Nevertheless, there is no philosophical consensus about whether the meaning of matter can be enlarged beyond the physical. As a consequence, materialism is often defined in stark exclusive and reductionist terms: whatever (...) exists is either physical or ontologically reducible to it. This conception, if consistent, mutilates reality, excluding the ontological significance of political, economic, sociocultural, anthropological and psychological realities. Starting from a new history of materialism, the present book focuses on the central ontological and epistemological debates aroused by today’s leading materialist approaches, including some little known to an anglophone readership. The key concepts of matter, system, emergence, space and time, life, mind, and software are checked over and updated. Controversial issues such as the nature of mathematics and the place of reductionism are also discussed from different materialist approaches. As a result, materialism emerges as a powerful, indispensable scientifically-supported worldview with a surprising wealth of nuances and possibilities. (shrink)

El carácter de Alberto Blest Gana como fundador de la novela chilena mal podría ligarlo a la práctica del folletín, aunque registra numerosos títulos publicados en revistas y periódicos. Por lo demás, su filiación como aventajado discípulo de Balzac menos podría propiciar un vínculo con la literatura popular o de masas, como se desarrolló en Francia a mediados del siglo XIX. Y es que el canon literario nacional se construye a partir de una élite intelectual -ilustrada y liberal- que participa (...) de la construcción social de la Nación como la que propiciaba José Victorino Lastarria y el propio Blest Gana -en sus respectivos manifiestos literarios-, en cuya conformación la cultura popular no participa más allá de un “costumbrismo” folklórico, o como un “sabor” local, o como un “pintoresquismo” para solaz de los lectores cultos. En este artículo se indaga en los formantes folletinescos en la narrativa de Blest Gana, recurriendo a las tesis acerca de la literatura popular que han sido postuladas, entre otros, por Eco ; Martín-Barbero, Herlinghaus, Sarlo. Alberto Blest Gana, the founder of the Chilean novel, could not be linked to the practice of writing feuilleton, although a number of his works published in magazines and newspapers exist. Moreover, being an outstanding disciple of Balzac would unlikely link him to the popular or mass literature, as the one developed in France in the middle of the nineteenth century. In fact, the national literary canon is built upon an intellectual elite -enlightened and liberal- that participates in the social construction of the nation as the one fostered by José Victorino Lastarria and Blest Gana -in their respective literary manifests. In their view, the popular culture does not participate beyond a folkloric “costumbrism” or as a local “taste”, or as a “picturesque trait” for the delight of the educated readers. For this reason, this article explores the melodramatic formants in Blest Gana’s narrative, by analyzing them in light of the popular literature perspectives advocated by Eco, Martín-Barbero, Herlinghaus, and Sarlo, among others. (shrink)

Resumen: Entre 1842 y 1870, la narrativa chilena presenta un paulatino proceso de desarrollo que oscila entre la novela -cuando no el cuento- y el folletín. Lastarria califica su cuento “El mendigo” como “novela histórica”. A su vez, Alberto Blest Gana luego de publicar folletines en diversos periódicos de la época toma nítida distancia de ese tipo de “novela popular cuando en 1862 reflexiona acerca de la novela propiamente tal y al declarar -en 1864- que solo pretende ser un novelista (...) al estilo de Balzac. No obstante, el folletín de filiación europea presentará -hacia 1870- una precisa fórmula como es la denominada “novela indiana” que critica Zorobabel Rodríguez. Por lo mismo, proponemos que en las instancias fundacionales de la narrativa nacional se anticipa la tendencia de recurrir al folletín poniendo de relieve el motivo del amor imposible que no puede superar obstáculos de diversa índole, sean ellos sentimentales, estamentales, políticos o historiográficos. Nuestra hipótesis es que en el curso de la novela chilena liberal, de sello romántico sentimental, esta estructura modélica no es ajena a la narrativa nacional, hecho que permite dar curso a la narración -entre otros- de acontecimientos propios de la conquista, la independencia y la República.: Between 1842 and 1870, the Chilean narrative presents a gradual development process that oscillates between the novel -if not the short story- and the folletin. Lastarria describes his story “El mendigo” as an “historical novel”. At the same time, Alberto Blest Gana wins after publishing brochures in various newspapers of the time, he takes a clear distance from that type of "popular novel” when in 1862 he reflects on the novel itself and in declaring -in 1864- that it only pretends to be a Balzac-style novelist. However, the European affiliation booklet will present -by 1870- a precise formula such as the so-called “Indian novel” criticized by Zorobabel Rodríguez. For the same reason, we propose that in the foundational instances of the national narrative the tendency to resort to the newsletter is anticipated, highlighting the reason for impossible love that cannot overcome obstacles of various kinds, whether they are sentimental, social class, political or historiographic. Our hypothesis is that in the course of the liberal Chilean novel, with a sentimental romantic stamp, this model structure is no stranger to the national narrative, a fact that allows the narration -among others- of events of the conquest, independence and the Republic. (shrink)

En el presente estudio analizamos las peculiaridades oratorias del antioqueno Juan Crisóstomo, notando previamente cuáles fueron los rasgos novedosos de la pre- dicación cristiana antigua, su esencia y su finalidad, para posteriormente des- plegar las principales cualidades de la predicación del Crisóstomo, acompa- ñado con una selección de pasajes den- tro de su ingente obra.

Reseñe de ¡Al ladrón! Anarquismo y Filosofía de Catherine Malabou.