El presente artículo presenta una línea de lectura desdefundamentos psicológicos, basados eminentemente en conceptualizaciones psicoanalíticas, para pensar, articular y fundamentar la educación socioemocional. Ofrece herramientas teóricas nodales, en relación con conceptos tales como el de “identificación”, el de “función tutorial”, el de “prójimo y el semejante”, entre otros, dando cuenta de la constitución psíco-socio-emocional del sujeto, en relación con su dependencia estructural respecto del Otro.

Ahora más que nunca es necesario el resurgimiento del cosmopolitismo en la forma de una ética cosmopolita y global. Probablemente ésta sea la única vía para enfrentar la crisis ecosocial de dimensiones planetarias, causada por el acelerado desarrollo tecnocientífico, la violencia y la guerra sistemá..

Implementing corporate social responsibility (CSR) in supply chains is not a trivial task. In fact, many firms in recent years have publicly proclaimed that in order to keep their CSR commitments, they had to reduce reliance on external suppliers by vertically integrating their operations. Our aim in this article is to examine whether there is truly a relationship between a firm’s CSR performance and its level of vertical integration. Drawing on a multi-industry sample of 2,715 firm-year observations, and after addressing (...) endogeneity concerns, we demonstrate that firms with higher CSR performance tend to vertically integrate more (or, outsource less). We also demonstrate that this tendency is weaker for firms that have higher degrees of asset specificity or international diversification. Our core conclusion is that CSR performance and outsourcing are at odds, but firms can reconcile this tension by deepening their collaborations with suppliers. (shrink)

My focus here is on two questions: Does philosophy have a place in contemporary American public life? and should philosophy have a place in American public life? Because my answer to the first question is negative, I also will discuss some of the reasons why I believe philosophy does not play a role in American public life. I suggest that philosophers have been excluded from the public conversation in part because the work of philosophy entails criticism and challenge—activities best accomplished (...) from “outside” of the structures of power. This means that we have a role in public life, but it is an indirect role, as teachers and critics, not as advisers and active participants. (shrink)

What does make texts the same? Three types of sameness are distinguished: achronic, synchronic and diachronic. The latter two involve time and so are more restrictive; thus I concentrate on achronic sameness. After examining various possible views I reach the conclusion that there are three conditions which, taken together, constitute the necessary and sufficient conditions of the achronic sameness of texts and hence explain their identity: sameness of meaning, of syntactical arrangement and of type-sign composition. We can thus understand how (...) different copies of a book are the same text, for they have the same meaning and they are composed of the same type signs arranged in the same way. Thus, in spite of the many differences that characterize them, they are still to be regarded as copies of the same text. (shrink)

Resumen: El artículo pretende desarrollar una serie de argumentos descriptivos que indaguen en torno a la relación que puede establecerse entre el sentido de ser cuerpo y la re-significación que puede asumir su expresión contemporánea desde la noción de excritura, propuesta por el filósofo francés Jean-Luc Nancy. Si hay pensamiento es porque hay un sentido que siempre nos da que pensar algo. Al entender aquello, la comprensión definida tradicionalmente desde las formas explicativas y estructuralmente racionales se transforma en un estar (...) ahí sensible de manera diferente a los modos racionales aprendidos culturalmente. Para la deconstrucción, el sentido vendría a ser aquel tocar proveniente desde una exterioridad no pensable. Al pensar de otra manera, siempre estaremos en el límite de nuestras condiciones, ya sea por las formas en que hemos construido nuestras relaciones productivas o simplemente por nuestra existencia en el mundo. Lo que toca desde la exterioridad no pensada, es justamente, el sentir en tanto una llamada a estar en dicha afección, en el extrañamiento de tener una sensación afectiva. La excritura en este contexto se enfrenta al pensamiento como confrontación permanente de significaciones históricas y relativizadas culturalmente.: This article aims to develop a series of descriptive arguments that explore the relationship that can be established between the sense of being of a body and the re-signification which can assume its contemporary expression from the notion of concealed thinking proposed by the French philosopher Jean-Luc Nancy. We could argue that if there is thought it is because there is a meaning that always gives us something to think about. Once we understand this, the comprehension traditionally defined from the explanatory and structural rational forms, it is transformed in a “being there”, in a sensible and different way to the cultural and rational modes culturally learned. For its deconstruction, the sense what become that touching coming from a non-thinkable exteriority. If you want to think differently, we are always at the limit of our conditions, either because of the ways in which we have built our productive relationships or simply because of our human way of being in the world. What touches from the “not thought exteriority”, is precisely, the feeling as a call to be in that affection -a sort of appropriation of meaning-, in the estrangement of having an affective sensation. Concealed thinking in this context faces the thought as permanent confrontation of historical meanings and culturally relativized. (shrink)

Este texto se recomprende la noción escolástica de verdad como adecuatio intellectus et rei a la luz de la la interpretación heideggeriana como ¿develación¿. Para ello se siguen tres momentos al hilo de tres preguntas: ¿en qué consiste esta adecuación?, ¿en qué sentido el intelecto y la cosa pensda se parecen? y ¿cuál es la esencia de la verdad?

A systematic and comprehensive treatment of pertinent issues, the book defends two main theses.

This article examines Aristotle's views concerning the possibility of friendship between human beings and nonhuman animals. The suggestion that he denies this possibility is rejected. I reassess the textual evidence adduced by scholars in support of this reading, while adding new material for discussion. Central to the traditional reading is the assumption that animals, in Aristotle's view, cannot be friends in virtue of their cognitive limitations. I argue that Aristotle's account of animal cognition is perfectly consistent with the possibility of (...) friendship between human beings and nonhuman animals. (shrink)

Surviving Race, Ethnicity, and Nationality is the first book of philosophy that explores race, ethnicity, and nationality together and attempts to present a systematic and unified theory about them with particular emphasis on the metaphysical and epistemological issues that these phenomena raise.

La grabación con teléfonos móviles de las masivas movilizaciones estudiantiles del año 2011 y del terremoto-tsunami del 27 de febrero de 2010 en Chile, y la divulgación de estos acontecimientos por Internet -especialmente a través de imágenes de YouTube-, permite la reflexión sobre la incorporación de las Tecnologías de la Información y las Comunicaciones (TICs) a los procesos de registro de memorias. En este caso se toma como referencia el imaginario “marino” de la navegación en el ciberespacio, con los respectivos (...) campos semánticos que ofrece la metáfora de una “sociedad líquida”. En este contexto se aborda la utilización del patrimonio digital -el acervo virtual y universal de imágenes- como fuente de memorias y de vestigios históricos: mensajes aislados, registrados por individuos y colectivos, que componen un archipiélago de culturas. (shrink)

This book is just what it says it is: A theory of textuality divided into two parts, logical and epistemological.

De uma revista científica espera-se que cumpra a função de divulgar resultados de pesquisas, difundir trabalhos e novas ideias e, agora mais do que antes, franquear espaço para o frutífero intercâmbio entre instituições, sob o lema da internacionalização dos saberes. Honrando seu compromisso de periódico acadêmico de filosofia, o presente número de Aoristo - International Journal of Phenomenology, Hermeneutics and Metaphysics, atende às três mencionadas missões, fazendo ênfase na última.

O objetivo deste artigo é analisar o conceito de vivência (Erlebnis) na filosofia de Nietzsche, desde o seu primeiro emprego em língua alemã, seu significado e a recepção que Nietzsche faz da palavra no interior da sua filosofia. O conceito de Erlebnis, particularmente caro à filosofia de Nietzsche, mas também à fenomenologia, possui originariamente uma tríplice significação: a) a imediatez (Unmittelbarkeit) entre homem e mundo; b) a significabilidade (Bedeutsamkeit) para o caráter global da existência; e c) a incomensurabilidade (Inkommensurabilität) do (...) conteúdo da própria vivência, conferindo a ela também uma dimensão estética. A tríplice significação de Erlebnis implica na sua estreita associação a pathos. This paper aims to analyze the concept of experience (Erlebnis) in the Nietzsche's philosophy, since its first use into the German language, its meaning and reception of Nietzsche inside his philosophy. The concept of Erlebnis, especially dear to the philosophy of Nietzsche, but also to phenomenology, originally has a triple meaning: a) the immediacy (Unmittelbarkeit) between man and world, b) meaningfulness (Bedeutsamkeit) to the global nature of existence and c) incommensurability (Inkommensurabilität) of the experience's content itself, giving it also an aesthetic dimension. The threefold meaning of Erlebnis implies its close association with pathos. (shrink)

Este artículo busca demostrar que, a partir de los lineamientos presentes en el capítulo II del reciente _Reprise du donné_ es posible proponer cuatro niveles de hermenéutica que nos permiten resolver algunos de los problemas de la fenomenología marioniana lúcidamente planteados por Christina Gschwandtner.

Se busca mostrar cómo una revisión del concepto teológico de ‘pecado’, tal como lo enseña la tradición tanto católica como protestante, permite comprender mejor el origen del doble concepto de voluntad que se halla en el centro de las discusiones filosóficas en torno a la libertad humana: el concepto cristiano de total autonomía (voluntarismo), inadmisible para la razón humana, y el concepto racional (intelectualismo), que identifica voluntad e intelecto, y niega la idea tradicional de culpa. Ahora bien, parece que negar (...) el concepto voluntarista de voluntad socaba la base sobre la cual se fundamenta la democracia liberal. (shrink)

Las relaciones entre el sentido común -como categoría recurrente en la historia del pensamiento- y el ingenio -con sus relaciones tal y como plantea Vico- constituyen la estructura de la propuesta del autor.The paper is organised around the relationship between common sens -as a recurrent category in the history of thought- and ingenuity -with it's relationships, as they are considered by Vico-.

La llamada _nouvelle phénoménologie_ ¿practica efectivamente una fenomenología? Este artículo se propone demostrar, a partir de un análisis de las propuestas de sus dos autores más representativos: Jean-Luc Marion y Claude Romano, que las obras de estos filósofos constituyen una auténtica fenomenología si se tiene en cuenta el particular estatuto que le otorgan a la instancia antepredicativa.

INDIVIDUALITY has given philosophers considerable trouble. There are conflicting views as to how to understand it and even as to its intelligibility in spite of what appears to be its fundamental character in our experience. For, on the one hand, we seem to experience the world in terms of individuals, but when we try to explain what their individuality is we run into difficulties. Indeed, even a view which at first sight appears quite innocuous, defining individuality formally as a feature (...) which characterizes individuals as individuals, is strongly rejected by many. They argue that individuality cannot be a feature at all in the strict sense of the word, since its being a feature would presuppose that something else could share on it or have it, and that seems to contradict the very notion of individuality. At any rate, this is of no concern to us presently since it is an issue which pertains to the ontological status of individuality rather than its intension. It suffices to point out for the moment that there is ample disagreement concerning the proper understanding of individuality. (shrink)

In recent years, millions of citizens all over the world have used digital dating services. It remains unknown to what extent human sexuality will be changed by this. Based on an evolutionary psychological perspective, we assume that sexual selection shaped behavioural tendencies in men and women that are designed to increase the reproductive fitness. These tendencies are referred to as sexual strategies. Males and females sexual strategies differ according to sex-dimorphic reproductive investments. We assume that this inheritance will affect human (...) sexuality also in a digital future. To evaluate this assumption, we conducted a selective review of studies on digital dating services. Based on sexual selection theory, we derived a number of hypotheses regarding how men and women will use digital dating services typically and how the use of digital dating services might affect sexual wellbeing. Out of an initial data set of 2,568 records, we finally reviewed a set of 13 studies. These studies provided support for the notion that men and women act in the digital dating area according to sex-typical strategies. However, sometimes the circumstances of digital dating affect communication flow, e.g., in that men are even more active in establishing contacts than they are in real world conditions. Overall, women appear to accomplish their sexual goals in digital dating arenas more than men do given a surplus of male demand. Our results suggest that future human sexuality will be impacted by an interaction of both: sex-dimorphic ancient sexual strategies and new technologies. (shrink)

Normal 0 21 false false false ES-CO X-NONE X-NONE MicrosoftInternetExplorer4 /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Tabla normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-priority:99; mso-style-qformat:yes; mso-style-parent:""; mso-padding-alt:0cm 5.4pt 0cm 5.4pt; mso-para-margin:0cm; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:11.0pt; font-family:"Calibri","sans-serif"; mso-ascii-font-family:Calibri; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:"Times New Roman"; mso-fareast-theme-font:minor-fareast; mso-hansi-font-family:Calibri; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi;} This paper addresses ‘Absolute knowing’, the process whereby the experiences of consciousness reach heir highest point, as Hegel discusses in the Phenomenology of Spirit. The objective is to analyze this concept both in its epistemological and Cartesian (...) perspective, that is, as fundamental knowledge and in its religious meaning, that is, as knowledge of the absolute. With these two perspectives Hegel seeks to open the path towards speculative thinking where subject and object find their final identity and towards the ‘sublating’ (aufheben) of Religion into Philosophy in the threefold sense of suppressing, elevating and preserving it. This paper also deals with some of the main objections to the above mentioned twofold perspective in Phenomenology. (shrink)

La determinación de la identidad de los presbíteros en los documentos del Concilio Vaticano II no es clara. La recepción de la enseñanza conciliar, en consecuencia, ha sido compleja, en especial en la formación del clero. En términos generales, los aportes de Optatam totius y Presbyterorum ordinis deben interpretarse a la luz de Lumen gentium 10, 2, pues este texto constituiría el principio de armonización teológica de la enseñanza conciliar. En esta investigación se da cuenta de la doctrina de dichos (...) textos conciliares, de Pastores dabo vobis, de las normas vaticanas para la formación del clero (rationes) y de la recepción de estos documentos en el magisterio y las directrices correspondientes de la Iglesia en América Latina y el Caribe. El resultado, en pocas palabras, es preocupante. En las rationes nationales se reconoce una involución respecto de las innovaciones más importantes del Concilio. (shrink)

Es una tesis admitida y común la que sostiene que Descartes introdujo la forma moderna del método y del quehacer filosófico, caracterizados ambos por su desconexión del terreno de la espiritualidad, del cuidado de sí, de la ascesis y de toda una forma de vida. Se considera que Foucault compartía esa tesis, lo que en su momento criticaría Pierre Hadot. En el presente trabajo tratamos de mostrar que la forma en que Descartes elaboró su método y su propuesta no se (...) ajusta a aquella tesis recibida. En él se mantiene la relación antigua entre filosofía y espiritualidad, método y paideía. Una vez mostrado esto, apuntamos finalmente cómo en él, sin embargo, se abrió la vía para que se diera la ruptura que él no practicó. (shrink)

La tentación con que seduce el utopismo tecnológico, desde los mismos orígenes de la Modernidad occidental –recordemos la isla de Bensalem de Francis Bacon en su New Atlantis–, es el completo dominio sobre la naturaleza. Hoy, la mentalidad dominante en occidente –que tiende a convertirse en una cosmovisión universal– tiene mucho en común con las creencias de los antiguos gnósticos. Se piensa que la ciencia y la técnica pueden permitir a la mente humana escapar de las limitaciones que caracterizan su (...) estado natural, liberándose del anclaje a la materia biológica y escapando de la condición humana. En definitiva, ser dioses –dioses pensados como Superingenieros Inmortales. hemos de resistir frente a esas ilusiones destructivas, lo cual significa: la racionalidad técnica tiene que realizar su propia crítica de la razón utópica. Sin esta autocrítica será inviable un uso sensato de las técnicas y tecnologías, con su enorme potencial para la mejora de la condición humana, al tiempo que evitamos –si aún fuese posible– la deriva exterminista, nihilista y suicida de la civilización industrial. (shrink)

This article discusses Suárez''s views concerning the transcendentals, that is, being and those attributes of it that extend to everything. In particular it explores Suárez''s notion of transcendentality and the way in which he conceived the transcendental attributes of being are related to it. It makes two claims: First, that Suárez has an intensional, rather than an extensional understanding of transcendentality; and, second, that Suárez''s understanding of truth and goodness, as expressing real extrinsic denominations based on real relations, appears to (...) contain an inconsistency. (shrink)

Plato’s ideas on the value of nature and humankind are reconsidered. The traditional suggestion that his thought is ethically anthropocentric is rejected. Instead “Ethical Ratiocentrism” (ER) is the environmental worldview found in the dialogues. According to ER, human life is not intrinsically valuable, but only rational life is. ER is consistent with Plato’s holistic axiological outlook but incompatible with ethical anthropocentrism.

Se propone una nueva hipótesis sobre el origen de la filosofía occidental según la cual, ésta se originó a partir de las actividades atléticas tal y como venían practicándose en el período arcaico. Para ello se muestra (sección II) la relevancia de las actividades físicas (atléticas y militares) en el período arcaico, posteriormente (sección III), se argumenta que los principales conceptos de la filosofía clásica se originaron en el contexto atlético. Finalmente (sección IV), se argumenta que dichos valores físicos fueron (...) moralizados vía el intelectualismo socrático durante el período clásico, dando origen a la reflexión filosófica tal y como la conocemos hoy en día; transformación que derivó en la sobrevaloración de las actividades intelectuales en detrimento de las físicas, operando así, una inversión axiológica en el mundo helénico. (shrink)

Systematically analyzes the nature of metaphysics.

This article proposes a guideline to develop an ontology of software. The first section gives a brief introduction to the importance of such ontology as a possible conceptual grounding for the philosophy of software, philosophy of computing and philosophy of information. The second section presents the background of the scope of this article in terms of both a symbolic and materialistic approach to software. The third section deploys the basic guidelines with the expositions of the two dimensions of software: the (...) serial dimension and the structural dimension. The first dimension consists of three series, while the second in the exposition of the structure of any program. The fourth and last section will deal with a better understanding of what we can call the digital universe. (shrink)