Librepensamiento y acción. El intelectual y el obrero. Por M. Gonzáles Prada.--La necesidad de una filosofía constructiva, por V. A. Belaúnde.--Adónde va Indoamérica? Cuestión de nombres. Por V. R. Haya de la Torre.--La independencia y la iglesia, por J. C. Mariátegui.--El sentido americano y universal de la poesía de César Vallejo, por A. Orrego.--Papel de las universidades en la integración espiritual y cultural de América Latina, por L. A. Sánchez.--Dinámica cultural y la teoría de los círculos. Qué es la filosofía (...) de síntesis? Universidad y síntesis filosófica. Por L. Flores Caballero. (shrink)

Les primeres edicions dels escrits de Joan Lluís Vives encara susciten problemes als estudiosos del gran humanista. En aquesta obra, catàleg d’una àmplia exposició bibliogràfica, s’inclouen tant les edicions prínceps pròpiament dites com les reimpressions que recullen modificacions introduïdes per l’autor, així com el seu epistolari.

Einheit der Kirche und Einheit der Menschheit, by W. Pannenberg.--Die Menschheit, Israel und die Nationen in hebräischer Überlieferung, by M. Greenberg.--Die Einheit der Menschheit in biblischer Sicht, by C. Maurer.--Einheit und Entfremdung im Islam, by H. Askari.--Die Entdeckung Amerikas und das europäische Menschenbild, by L. González Rodríguez.--Der Einfluss des Kolonialismus auf das asiatische Verständnis vom Menschen, by J. G. Arapura.--Religiöser Pluralismus und die Suche nach menschlicher Gemeinschaft, by S. J. Samartha.--Vom konfuzianischen Edelmann zum neuen chinesischen "politischen Menschen", by D. A. (...) Robinson.--Die Revolution der Wissenschaft und die Einheit der Menschheit, by B. Towers.--Sprache und Kommunikation, by E. A. Nida.--Die Theologie der Tradition als Grundlage der Einheit, by N. A. Nissiotis. (shrink)

Krause, C. F. Concepto subjetivo-objetivo de lo bello.--Krause, K. C. F. [y] Sanz del Río, J. El arte y la poesía.--Fernández y González, F. Lo bello y la naturaleza.--Paula Canalejas, F. de. Del carácter de las pasiones en la tragedia y en el drama.--Giner de los Ríos, F. El arte y las artes.--Giner de los Ríos, F. Consideraciones sobre el desarrollo de la literatura moderna.--Revilla, M. de la. El naturalismo en el arte.--Revilla, M. de la. La tendencia docente en la (...) literatura contemporánea.--González Serrano, U. Consideraciones sobre el arte y la poesía.--Alas, L. Benito Pérez Galdós. (shrink)

Ernesto Laclau (1935-2014) est reconnu aujourd'hui comme l'un des philosophes politiques principaux pour le XXIe siècle. Cet ouvrage poursuit les débats entrepris avec lui, et réunit quelques-uns de ses principaux interlocuteurs en France (Étienne Balibar, Toni Negri, Jacques Rancière), aux États-Unis (Judith Butler, Nancy Fraser) et en Argentine (Horacio González, Leonor Arfuch, Emilio de Ipola, Senda Sferco). Laclau a écrit des ouvrages devenus des références sur l'hégémonie, le populisme et l'émancipation. Longtemps ignorées par la philosophie institutionnelle et méconnues du grand (...) public, ses thèses originales ont su perturber la scène contemporaine de la pensée politique. Son activité citoyenne en Argentine a fait de lui un intellectuel familier du public hispanophone. Ce que disent ici les penseurs argentins éclaire d'un jour nouveau la contribution des épistémologies du Sud aux débats politiques français et européens, mais aussi au-delà, portant sur la question d'un populisme de gauche que Laclau appelait de ses voeux et qu'il nous laisse en héritage."--Page 4 of cover. (shrink)

Edmund Husserl intentó excluir supuestos metafísicos y ajustarse a lo dado en la experiencia inmediata, con el fin de buscar una verdad primera e indubitable sobre la cual basar verdades ulteriores, teóricas. Pero, en la segunda etapa de su pensamiento, él abandonó ese camino para usar, sin tematizarlo, el supuesto subjetivista de René Descartes. Para reconducir la fenomenología al proyecto original de ir a las cosas mismas, eliminando supuestos y ateniéndose a la experiencia inmediata, el lósofo español Antonio González Fernández (...) propone la praxeología. Esta aproximación reemplaza el concepto de sujeto, que considera al ser humano como una cosa pensante, por el de persona, entendida como acto encarnado. Esta definición antropológica, coherente con la visión teológica del ser humano como imagen y semejanza de Dios, posibilita orientaciones éticas de las acciones en pro de la descosificación y dignificación del ser humano y el cuidado de la naturaleza. (shrink)

Lars Løvlie, Paul Standish; Introduction: Bildung and the idea of a liberal education, Journal of Philosophy of Education, Volume 36, Issue 3, 16 December 2002.

In their "traite de l'argumentation" perelman olbrechts indicate five factors contributing to the forces of arguments. the present paper is an analysis of each of these five factors taken in isolation; it indicates directions for operationalization of these factors. it stresses moreover that this multidimensional concept if it is to be used must lead to a weighted function of the five variables in order to be able to use the concept of "force of an argument." the absence of this weighted (...) function in po is deplored and it is argued that no theory of argumentation, even if it decides to remain completely descriptive, can be developed without definition of this weighted function. (shrink)

Benatar argues that it is better never to have been born because of the harms always associated with human existence. Non-existence entails no harm, along with no experience of the absence of any benefits that existence might offer. Therefore, he maintains that procreation is morally irresponsible, along with the use of reproductive technology to have children. Women should seek termination if they become pregnant and it would be better for potential future generations if humans become extinct as soon as humanely (...) possible. These views are challenged by the argument that while decisions not to procreate may be rational on the grounds of the harm that might occur, it may equally rational to gamble under certain circumstances that future children would be better-off experiencing the harms and benefits of life rather than never having the opportunity of experiencing anything. To the degree that Benatar’s arguments preclude the potential rationality of any such gamble, their moral relevance to concrete issues concerning human reproduction is weakened. However, he is right to emphasise the importance of foreseen harm when decisions are made to attempt to have children. (shrink)

This volume collects contributions from leading scholars of early modern philosophy from a wide variety of philosophical and geographic backgrounds. The distinguished contributors offer very different, competing approaches to the history of philosophy.Many chapters articulate new, detailed methods of doing history of philosophy. These present conflicting visions of the history of philosophy as an autonomous sub-discipline of professional philosophy. Several other chapters offer new approaches to integrating history into one's philosophy by re-telling the history of recent philosophy. A number of (...) chapters explore the relationship between history of philosophy and history of science.Among the topics discussed and debated in the volume are: the status of the principle of charity; the nature of reading texts; the role of historiography within the history of philosophy; the nature of establishing proper context. (shrink)

The topic of time is central to Levinas's philosophy. By examining aspects of the Biblical stories of Abraham and Moses compared with Greek myths, mainly that of Cronos devouring his children, this paper aims to show that Levinas's view of time, though certainly indebted to the Greek (i.e. philosophical) tradition, contains traces of Biblical experiences. Moreover, Levinas's interpretation of time will serve as a concrete demonstration of the way the Jewish experience enables Levinas to express his criticism of the philosophical-Greek (...) tradition. (shrink)

Ferdinand Schoeman (1986) attempts to refute six arguments that I gave in The Probable and the Provable (1977, pp. 49-120) for not analyzing the standards of forensic proof in terms of any concept of probability that conforms to the familiar principles of the mathematical calculus of chance. But he evidently does not appreciate the strength of the case for rejecting the validity of any such analysis. In the course of discussing his criticisms, I shall add a seventh argument to fortify (...) my position, though I concede that the second of my original arguments has to be discarded. (shrink)

K.E. Løgstrups disputats fra 1942 – nu i revideret udgave med Løgstrups senere tilføjelser og rettelser. Redaktion og efterskrift ved Kees van Kooten Niekerk. Den transcendentalfilosofiske Problemstillings Forstaaelse af Livet i sig selv som formløst og skikkelsesløst deler Teologien ikke. Den jødisk-kristne Livsforstaaelse er den modsatte: at Livet er noget bestemt, før og uanset den Skikkelse det vinder i Kulturen. Menneskelivet er ikke først og ikke udelukkende Kultur-Liv. I Israels Tro og i Jesu Forkyndelse er Livet i sig selv, uanset (...) hvilke Skikkelser Mennesket giver det i sin Kultur, noget bestemt, fordi det er skabt Liv.” "For Løgstrup-fortolkere er det spændende at følge Løgstrups udvikling, hvor de senere tanker om den etiske fordring som et humant begreb og de suveræne livsytringer tager sin begyndelse i disputatsen." **** Henrik Gade Jensen, Jyllands-Posten "Løgstrup starter sin videnskabelige karriere med at rydde grunden for det livtag med den sekulariserede, gudløse tilværelsesforståelse, der siden blev hans opgave tilværelsen igennem. Der er en enestående konsekvens i Løgstrups liv og tænkning fra først til sidst, en teologisk konsekvens. Det er det, der er det store ved ham." Niels Højlund, Weekendavisen. (shrink)

Cet ouvrage est une réédition numérique d’un livre paru au XXe siècle, désormais indisponible dans son format d’origine.

This article examines what happens when local gender rights activism is taken up by international allies and appropriators, using case studies of activism in Saudi Arabia and India. The relationship between local and transnational activists is shaped by histories of Euro-Americans writing about the gendered organisation of Eastern societies. In an economic system where nongovernmental activist groups compete for donor support, political causes are commodities with value, and value is generated through representations (e.g. of patriarchal oppression). These representations of the (...) sexuality and gender organisation of other societies are fetishes in the Marxian sense, essential to the commodity-cause that generates value in circulation. These representations gain value through the accretion of cultural images and texts that adhere to the cause, e.g. the stereotype of the violent brown man and oppressed woman. Such images in the cultural repository allow transnational consumers to make sense of issues they are called to support. But such images also reify stereotypes that activists seek to undermine, even at the same time that these representations generate an international audience. We analyse this process and identify strategies for how transnational allies can show solidarity without overshadowing or devaluing the voices of local activists, with primary focus on the case of activism against male guardianship laws in Saudi Arabia. (shrink)

In my paper ‘A Logic for Evidential Support’ (this Journal, 17 (1966), 21 ff.) the argument on page 25 is illustrated by wrong and misleading examples.1 The argument proceeds by considering statements logically equivalent to a universal hypothesis U1 that are formed by generalising analogously not about the individual elements of U1's domain of discourse, but about pairs, trios, or n-membered classes of these elements, where the domain of U1 has at least n elements. But the generalisations must be understood (...) distributively : not collectively, as the examples in the original version suggested. Such an equivalent for ‘All ravens are black’ will not be ‘All pairs of ravens are pairs of black things’, but ‘All pairs are pairs of things each of which is a raven only if black’. Similarly, instead of ‘If the pair a, b is a pair of ravens it is a pair of black things’ on page 26,1 should have written ‘The pair a, b is a pair of things each of which is a raven only if black’. If these alterations are made, the argument is unobjectionable, and the qualification about truth-functional conditionals, on page 25, is no longer required. (A corresponding correction should be made in the argument of ‘What has Confirmation to do with Probabilities ?’, Mind, 75 (1966), 474.). (shrink)

I argue that the criticisms made by d. h. mellor in 'mind', january, 1968, of two arguments central to charles taylor's thesis concerning teleological explanation in 'the explanation of behaviour' can readily be accommodated by taylor. in neither case is the argument used to make the distinction that mellor alleges.