Frente a la naturaleza revolucionaria de internet, capaz de funcionar en unidad de tiempo real y a escala global, el autor se sitúa entre los "Cyberoptimistas" y los "Cyberpesimistas", para postular una actitud más reflexiva. En el artículo aborda la compleja interacción entre el internet y los cambios en la gobernabilidad de las sociedades, desarrollando temas como los de autogobierno la disminución de mecanismos de coerción estatal y la importancia de avanzar hacia la plena incorporación de las tecnologías digitales a (...) la gobernabilidad de los países. (shrink)

El artículo postula que la revolución tecnológica de la información esta trastocando todos los dominios de la realidad social, al igual que las otras dos grandes revoluciones tecnológicas –la del vapor y la de la electricidad- que marcaron la historia contemporánea. Somos actualmente testigos de la emergencia de una nueva sociedad civil que desborda las fronteras de los Estados-Nación y funciona en unidad de tiempo real y a escala global. El texto recorre los rasgos principales del Análisis de Redes Sociales, (...) concebido como un enfoque analítico promisorio que nos permite aprehender la lógica organizativa emergente. (shrink)

Aim: The presence of noise in urban environments is rarely considered a factor that causes damage to the environment. The primary generating source is transportation means, with vehicles being the ones that affect cities the most. Traffic noise has a particular influence on the quality of life of those who are exposed to it and can cause health alterations ranging from annoyance to cardiovascular diseases. This study aims to describe the relationship between the traffic noise level and the perceived annoyance (...) in the inhabitants of a city on the Northern Border of Mexico. The work carried out in a city represents the vulnerability characteristics: economic, social, and migratory of its sizable portion of the inhabitants. Due to that, it is impossible to identify precisely the number of residents as the number of vehicles in circulation.Methods: The streets and avenues with an annual average daily traffic of more than 1,000 vehicles were considered for the measurement of traffic noise. The equipment used was a vehicle gauge with non-invasive speed radar; type I integrating sound level meters, with their respective gauges and tripods. A questionnaire was applied to people living within 250 m of the streets and avenues in which the noise was measured.Results: The noise measurement found a parameter of LAeq estimated for 12 h during the day, exceeding 70 dBA. The data received from the questionnaire were statistically tested by using Pearson's correlation tests. A total number of 2,350 people were participated, of whom 1,378 were women and 972 were men. The age of participants is ranged from 18 to 75 years. The overall perception of traffic noise annoyance identified that 1,131 participants responded “Yes” as they considered the noise annoying. Participants who responded “No” as well as those who responded “Do not know” resulted in a total of 1,219 people.Conclusion: The results show that the population is desensitized to traffic noise and does not perceive it as an annoyance. The flow of vehicles and the type of vehicles are the significant factors for the propagation and increase in the traffic noise levels. Women present a considerable appreciation of traffic noise perception instead of younger people who demonstrate a higher tolerance to high-level exposure. This reflects the lack of information of the population around the noise problem and its effects. (shrink)

During the last decade, Network Science has become one of the most active fields in applied physics and mathematics, since it allows the analysis of a diversity of social, biological and technological systems [24]. From the diversity of applications of Network Science, in this Opinion paper we are concerned about its potential to analyse one of the most extended group sports, Football (soccer in U.S. terminology) [29], since it allows addressing different aspects of the team organization and performance not captured (...) by classical analyses based on the performance of individual players. The reason behind relies on the complex nature of the game, which, paraphrasing the foundational paradigm of complexity sciences “can not be analysed by looking at its components (i.e., players) individually but, on the contrary, considering the system as a whole” or, in the classical words of after-match interviews “it’s not just me, it’s the team”. The recent ability of obtaining datasets of all events occurring during a match, including the position of the players and the interactions between them has opened the door to new kind of studies where it is possible to analyse and quantify the behaviour of a team as a whole, together with the role of a single player [17]. Under this framework, the organization of a team can be considered as the result of the interaction between its players, creating a network based on passes. In this way, we can create passing networks, which are directed (i.e.,... (shrink)

Con ocasión del 80 aniversario de la Universidad Iberoamericana y de su Departamento de Filosofía hemos querido recuperar y comentar uno de los dos primeros libros que se publicaron en lo que entonces se llamaba Centro Cultural Universitario. El libro que nos ocupa es fiel testimonio de la época en que fue publicado. Las conferencias del padre jesuita Ledit son ejemplo de la manera de entender la historia moderna y contemporánea de muchos pensadores católicos preconciliares. La cristiandad medieval había realizado (...) una síntesis con el pensamiento griego. La modernidad fue la paulatina separación de esta filosofía perenne abierta a la trascendencia, con el resultado de una razón soberbia y orgullosa de su finitud; una de sus consecuencias fueron los sistemas totalitarios de la primera mitad del siglo xx, los cuales en su confrontación llevaron al estallido de la Segunda Guerra Mundial. (shrink)

Temas actuales de Lógica y Filosofía Analítica 143 John Corcoran Notes on the Founding of Logics and Metalogic: Aristotle, Boole, and Tarski 177 Ignacio ...

Potencialidades y Límites de la Democracia DigitalAgradezco la oportunidad que me brinda la Universidad Bolivariana de comentar, a modo de bienvenida, este libro sobre democracia digital. La obra constituye una oportuna contribución al quehacer académico, que pone a disposición del público un material intelectual variado, bien escogido y no siempre accesible. José Ignacio Porras y Rubén Araya nos entregan un conjunto de bien seleccionados artículos que, por su variedad, deben resultar atracti..

Legaz Lacamba, L. José Ignacio de Alcorta, filósofo de nuestro tiempo.--Semblanza del profesor Alcorta.--Rodríguez Resina, A. El realismo trascendental, introducción a la filosofía de J. I. de Alcorta.

This essay explores the contact between the Italian and Argentine cultures during the period of mass immigration by pointing out and commenting on a series of translations and artistic creations made by Italian artists in Buenos Aires: musical, literary, theatrical and pictorial works. In order to understand how the semiotic frontier was composed, we approached the question from a methodology that arises at the intersection of the phenomenon of translation and the semiotic theory of cultural interaction. Thinking about translation in (...) this way highlights its sociological dimension given the links that the source-text establishes with the programs of certain trends in the organization of a culture. The methodology consists on the description of the semiotic frontier showing which texts are of interest to whom and for what. In this way, we seek to understand how a certain tendency was positioned in relation to the project of sustaining italianità in Buenos Aires at the end of the 19th Century. The path proposed shows the frontier between the Italian and Argentine cultures as a bilingual mechanism of mediation from which a cultural group of immigrants developed actions to propose the textual and metatextual guidelines of c. (shrink)

As is the case with many of the more classically theistic religions, Mahāyāna Buddhism has attempted to elaborate doctrines of incarnation. This paper will first examine the philosophical / doctrinal context in which such doctrines are elaborated by offering a brief overview of Buddhism’s repudiation of theism. It then discusses both denaturalized / philosophical and naturalized / narrative versions of the doctrine of incarnation as it is found in both the exoteric and the tantric (esoteric) traditions of the Mahāyāna texts. (...) It concludes with a defense of the coherence of the docetism found in such texts. (shrink)

Recension: LÓPEZ VIGIL, Maria; LÓPEZ VIGIL, José Ignacio. Just Jesus. New York: Crossroads, 1997. [LÓPEZ VIGIL, Maria; LÓPEZ VIGIL, José Ignacio. Un tal Jesús . Salamanca: Lóguez Ediciones, 1982] LÓPEZ VIGIL, Maria; LÓPEZ VIGIL, José Ignacio. Outro Dios es posible: 100 entrevistas exclusivas con Jesucristo en su segunda venida a la Tierra. Quito: Gráficas Silva, 2008.

Se revisan las prácticas fotográficas en los territorios asociados a la producción y sus consecuencias en el Chile contemporáneo, incluyendo cómo se hizo la selección y categorización del campo para construir un cuerpo de estudio con 28 casos. Con este se opera un análisis crítico, actualizándolo dentro de la discusión que ubica a la fotografía tensada entre la producción de «obra» y la de «documentos», y se recurre a las «poéticas de la fotografía del paisaje» propuestas por Santos Zunzunegui. Así (...) se hace evidente cómo la veladura del hecho estético sobre la fotografía deja ver, debajo de ella, el dolor irritante de la destrucción del paisaje, y los trabajos seleccionados devienen ora obras, ora documentos, para atraer la mirada y, al ser mirados, evidenciar el daño humano sobre el paisaje. (shrink)

Nietzsche uses many of the arguments used by himself against metaphysics in general to criticize the Cartesian cogito. The affinity indicated by Descartes himself between cogito and conscience means that the study focuses on the Nietzschean analysis of the problem of conscience, paying special attention to its anthropological implications. Faced with Cartesian reasoncentrism, Nietzsche maintains that, given that conscience is not an entity removed from the natural world, it is possible to present a strictly naturalist anthropology, eliminating the need to (...) resort to dualist hypothesis drawn from metaphysics or theology. (shrink)

The radical posthumanism of Kurzweil aims to achieve immortality. Fukuyama and Habermas criticize posthumanism defending the idea of an inalterable human nature. Pinker, for his part, considers that there is a human nature, but susceptible to modifications. There is a limit to human nature: it is found in the mortal nature of each member of the human species. Sloterdijk will introduce a nuance and insist on the natality of the creative acts of man, standing in continuity with the Nietzschean concept (...) of overman. (shrink)

Lukacs participation in the establishment and running of the Theater Company Thalia will reflect on his reflection on the modern drama in his first book (History of the evolution of modern drama". Our study is based on the correspondence between Lukacs and his companions and analysis of the early writings of Lukács, usually in Hungarian.

In lieu of an abstract, here is a brief excerpt of the content:Gordon Kaufman InterviewGordon Kaufman, emeritus professor of theology at Harvard Divinity School, has been a member of the Cobb-Abe Buddhist-Christian dialogue since its inception in 1987. As he mentions below, that experience has profoundly affected his work as a theologian and his conviction that theology is an activity of “the imaginative construction of a comprehensive and coherent picture of humanity in the world under God.” This perspective has characterized (...) his work from Systematic Theology (1968) through his more recent In Face of Mystery: A Constructive Theology (1993). Rita Gross and Terry Muck, coeditors of Buddhist-Christian Studies, explored with Gordon the important role Buddhism has played in his theological construction.Buddhist-Christian Studies: Does religious pluralism present Christian theologians with a unique task?Gordon Kaufman: Yes. Through most of Christian history theologians have argued that God revealed Godself to the Christian church in a way unlike any other religious group. Christians had the truth about human beings, their nature, their deepest problems, and solutions to those problems. Now, especially since World War II, a much greater consciousness of the significance of other religious traditions has grown among Christians. The unique challenge to Christian theologians is: What do we as theologians say to believers about what to do with this old tradition of uniqueness and infallible truth?Are Buddhist ‘theologians’ faced with a similar challenge in their communities?Yes.Are there specific features of either Christian theology or Buddhist theology that make either one of these religions more able or less able to step up to the challenge? What are the strengths and weaknesses of these two religions when it comes to the issues religious pluralism raises?I don’t want to speak for the Buddhist tradition in this respect. But I will say that both traditions have adapted to many different cultures around the world and there is a kind of flexibility in these traditions that gives hope. Christian monotheism, for example, is sometimes seen as contributing to exclusivism. But monotheism can be seen as including the notion of one source and ordering principle working in all of life, and that means we are all equal within the world and all related within the world to each other. And that leads to a central teaching of the Christian message: what God requires of us is that we be reconciled with those brothers and sisters from whom we are alienated. The simple Christian demand that we love not only our [End Page 43] neighbors but also our enemies now becomes a very powerful mandate if connected up with that one high monotheistic principle.Is there a certain commensurability between the way Buddhist and Christian theologians do their work?Let’s start by defining the terms. I don’t use the phrase ‘Buddhist theology’ but ‘Buddhist reflective thinking.’ This is less loaded than ‘theology,’ the study of God, but I have no objection if others want to call it Buddhist theology. Now, regarding ‘commensurability.’ I don’t regard myself as a good enough scholar of the history of religion to use that phrase. I’m a little suspicious of it because I am deeply impressed with the difference in lifestyles and commitments and value orientations that different symbols in various religious traditions promote. Thus I don’t want to assume there is a basic commensurability. The basic requirement for the Christian theologian is that we be open to all human beings. Then we’ll see what commensurability there is.So it’s not so much a cognitive category as an attitude or an approach—a common, human desire?Not necessarily a common human desire. I suspect there are strong motivations in all human beings, at least in many, not to be ‘open’ to all other persons. Many simply identify with the groups they are in and are not concerned much about others. I do say that there is a strong Christian imperative to enter into loving relationship with strangers, and whether that is true or not on the other side is for me to find out.How important is it to find out?Very important. It may have been that in earlier times we could continue to live in... (shrink)

Prof. Brague explores in this interview the usefulness of the study of medieval thought in order to understand the problems of our time. He reflects on the different approaches to reason, politics and religion in Islam and Christianity, and the problems which derivate from the radical modern separation between society and religion. Is it correct to ascribe the casuse of social conflicts to religion or to a strong rationality? Is it possible in the long run to build a society without (...) any religion? Why is the notion of natural law controversial in modern times? And what is the relation between natural law and the law of God, as proposed by certain religions? (shrink)

Classic and modern philosophy propose different views on the question of self-knowledge. Ancient philosophy identifies self-knowledge with the knowledge of the soul, which is the principle of unity in man. Modern philosophy is intereseted in subjectivity, but has a problematic view of it. Some currents, like Idealism, consider that a total reflexcion is possible, in which the subjectivity becomes totally present to itself, but others, as Empiricists, are skeptical and even deny the existence of a true subject. The difficulties of (...) the Idealistic project have are uncovered by some contemporary philosophers, like Heidegger and post-modern thinkers. Polo shows how the denial of a reflective and objective knowledge of the person is compatible with the claim that the person is a radical and transcendental act of intellect. The key of this proposal is the affirmation that there are different kinds of acts of the intellect, according to their theme. (shrink)

This paper is an invitation to reflect on the advisability of analysing philosophy from a naturalistic perspective. That is, from a perspective that considers philosophy as if it was one more cultural object, which can be studied using the tools that we have available to us today and that are provided by disciplines such as evolutionary psychology or anthropology oriented by a distinctly cognitivist approach. A central concept in the analysis is that of “intuitive ontology” – closely linked to intuitive (...) (or folk-) philosophy or the spontaneous, naïve (natural) way of thinking that is associated with common sense – which is a result of the evolutionary process and a source of metaphysical prejudices such as dualism. A metaphilosophical reflection, such as that proposed here, identifies the “natural” character of a transcendent metaphysics that is still too close to intuitive philosophy, and the interest of constituting a naturalistic philosophy that is fully conscious of its “unnatural” or “counterintuitive” character. (shrink)

Frente a Descartes, y de acuerdo con autores como Nietzsche, Darwin o Chomsky, Pinker sostiene que el lenguaje es un instinto más de la naturaleza humana. Pero se separa de Chomsky al afirmar que el lenguaje es también el resultado del mecanismo de la selección natural. Recientes descubrimientos parecen respaldar la tesis de Pinker, en la medida en que se ha podido establecer una vinculación entre el gen FOXP2 y el lenguaje. La filosofía debería tomar buena nota de estos esultados, (...) pues afectan de lleno al estatuto del lógos: en adelante, es posible, sin necesidad de recurrir a ninguna instancia... (Leer más) trascendente, considerar al lenguaje como constitutivo de la sigularidad humana con respecto a las demás especies y, al mismo tiempo, como un avatar más de la evolución del mundo natural. (shrink)