In this paper I investigate which of the main conditions proposed in the moral responsibility literature are the ones that spell trouble for the idea that Artificial Intelligence Systems could ever be full-fledged responsible agents. After arguing that the standard construals of the control and epistemic conditions don’t impose any in-principle barrier to AISs being responsible agents, I identify the requirement that responsible agents must be aware of their own actions as the main locus of resistance to attribute that kind (...) of agency to AISs. This is because this type of awareness is thought to involve first-person or de se representations, which, in turn, are usually assumed to involve some form of consciousness. I clarify what this widespread assumption involves and conclude that the possibility of AISs’ moral responsibility hinges on what the correct theory of de se representations ultimately turns out to be. (shrink)

In this paper, I develop a problem I call the “Conditional Position Problem” that arises for Ernest Sosa’s externalist epistemology. The problem is that, due to a phenomenon of epistemic circularity, one is unable to attain the reflective knowledge that one is justified in believing that perception is reliable, and is confined to the merely conditional position that one is so justified if perception is reliable. The problem is similar but different from a problem that Barry Stroud has tried to (...) formulate. However, because of space limitations I cannot explain in detail what makes the two problems different. The structure of the paper is as follows: first, I explain the structural features of Sosa’s epistemology that allow the problem to arise; I also describe the normative task that is thwarted by the Conditional Position Problem; then I expound the problem itself. I proceed to examine one response that Sosa can give based on a simple inferential manoeuvre and explain why that response fails; then I examine another response he can give based on a complex form of self-support, and explain why this response also fails. I conclude explaining why the problem I present is specifically a problem for externalism. In an appendix, I very briefly describe what I take to be the main reason that justifies my claim that Stroud's problem is not the same as the problem I develop. (shrink)

Secular culture often advocates for the liberation of human libido and views Christian morality as a source of damaging restrictions. However, closer examination of Church teaching reveals a depth of understanding of human nature not found in contemporary secular culture. One Church father in particular, St. Augustine, offers a keen understanding of human sexuality and its importance not only as a means of promulgating the human race but also as a means of fostering the sort of spousal unity that improves (...) life in general. Studies of neurochemistry seem to confirm much of what Augustine claimed about human sexuality over fifteen hundred years ago. (shrink)

For a standard Finsler F on a manifold M, the domain is the whole tangent bundle T M and the fundamental tensor g is positive-definite. However, in many cases, these two conditions hold in a relaxed form only, namely one has either a psuedo-Finsler metric or a conic Finsler metric. Our aim is twofold. First, we want to give an account of quite a few subtleties that appear under such generalizations, say, for conic pseudo-finsler metrics. Second, we aim to provide (...) some criteria that determine when a pseudo-Finsler metric F obtained as a general homogeneous combination of Finsler metrics and one-forms is again a Finsler-metric -- or, more precisely, that the conic domain on which g remains positive-definite. Such a combination generalizes the known -metrics in different directions. Remarkably, classical examples of Finsler metrics are reobtained and extended, with explicit computations of their fundamental tensors. (shrink)

El libro de María González Navarro se presenta a sí mismo como una “nueva hermenéutica” (23). La novedad involucra dos aspectos: uno que llamaremos metateórico y otro hermenéutico en propiedad. Hablando metateóricamente, el libro presenta una hermenéutica gadameriana vigorizada y robustecida por las teorías pragma-dialécticas de la argumentación. Desde el punto de vista hermenéutico propiamente dicho, la novedad reposa en que se considera que la interpretación correcta está indesligablemente vinculada a la argumentación abductiva.

In developing a theory of consciousness, one of the main problems has to do with determining what distinguishes conscious states from non-conscious ones—the delimitation problem. This paper explores the possibility of solving this problem in terms of self-awareness. That self-awareness is essential to understanding the nature of our conscious experience is perhaps the most widely discussed hypothesis in the study of consciousness throughout the history of philosophy. Its plausibility hinges on how the notion of self-awareness is unpacked. The idea that (...) consciousness involves self-awareness has been understood in two different ways: either as awareness of oneself—the subject of experience—or as awareness of the conscious episode itself. In this paper I argue (i) that every experience concerns the subject in a very specific way, involving what I will call ‘perspectival de se representation’, and (ii) that there is no need to appeal to the experience itself in order to characterize the awareness within that experience. The view I articulate explains the subjective nature of experience without over-intellectualizing it, accommodates the phenomenology of experience, and dispels any doubt about the need to find the self in introspection. (shrink)

In this article we aim to support the thesis that Nietzsche, from his first work The Birth of Tragedy, to his last texts, such as Twilight of the Idols, in What I owe to the ancients, proposes a radical transvaluation of the meaning of suffering human. He adopts a completely different perspective from Western metaphysical and religious conceptions, which considered suffering as an objection to life, arising from faults, failures, “sins”, which must be expiated through countless constraints, until inexorable death. (...) The nietzschean transvaluation, with its unique tragic perspective, inaugurated in The Birth of Tragedy and sustained throughout his entire work, far from considering suffering as an objection or imperfection of existence, values it and even exalts it as another modality of becoming. vital, consubstantial and inherent in every affirmation, every pleasure, every possibility of joy. (shrink)

The goal of this article is to contribute to the development of an interdisciplinary political theory across a conceptual link between Aristotle’s political philosophy and complex systems theory. Aristotelian doctrine of the wisdom of the multitude is connected with the concept of emergence belong..

Resumo: Abordamos a interpretação nietzschiana sobre “liberdade” e “necessidade” e como o filósofo contesta noções da tradição, vinculadas a essa problemática: “causa e efeito”, “sujeito”, “vontade”, etc. Ele assinala como esses conceitos seriam construtos antropomórficos que não conseguem desvendar as ações geridas apenas pela dinâmica da vontade de potência. Mostramos que Nietzsche, mesmo com sua crítica aos conceitos da tradição, continua empregando noções como “fatalidade”, “necessidade”, que parecem reeditar uma conceituação antropomórfica. Indicamos como ele ultrapassa objeções passíveis de serem feitas (...) a um pensamento oscilante, que parece negar e afirmar a liberdade. Concordamos com intérpretes que destacam como seu estilo suscita deliberadamente paradoxos e aporias, já que seu objetivo, antes que estabelecer uma doutrina ou uma teoria consolidada, visa instigar novas reflexões e experiências de pensamento sobre o agir do homem.: We address nietzschiana interpretation on the issue of freedom and necessity. We show how the German philosopher disputes notions of philosophical tradition, linked to this problem, as “cause and effect”, “subject”, “i”, “will” etc. He points how these concepts would be just anthropomorphic constructs that cannot unravel the nature of the actions; managed only by the power control game of the will of power. We show that Nietzsche, even with this radical criticism of the concepts of tradition, continues to employ notions such as “fatality”, “necessity” that seem to resend to the anthropomorphic conceptualization questioned. We indicate how the author of Zaratustra manages to overcome the objections that may be made to an oscillating thought, which sometimes seems to deny and affirm freedom at different times of his work. We agree with interpreters who point out that Nietzsche’s style deliberately chooses to raise paradoxes and apparent apores, since his goal, before establishing a doctrine or a consolidated theory about freedom and necessity, is an attempt to instigate new reflections, new thought experiences, new paths of meditation on the action of man. (shrink)

Además de las numerosas concomitancias que a menudo se han venido señalando en los últimos años entre la filosofía de Immanuel Kant y la de Ludwig Wittgenstein, es posible detectar una coincidencia ulterior entre ambos en el ataque que los dos realizan a la teoría disposicionalista de la normatividad (esto es, la tesis según la cual el agente que sigue una regla correctamente debe contar para ello en su interior con una especie de mecanismo causal o disposición que produzca, ante (...) el estímulo de una norma, el efecto del seguimiento correcto). Las razones por la cual ambos consideran defectuosa esta teoría son, fundamentalmente, tres: el hecho de que esa especie de mecanismo interno es incompatible con nuestra idea de lo que son los mecanismos; la ausencia en el dibujo que nos hace esta tesis disposicionalista de las prácticas reguladas de precisamente algún poder regulativo (es decir, un “deber ser” diferenciado de lo que de hecho se da, de lo fáctico; o, dicho en términos kantianos, la distinción entre actuar “según concepciones de reglas” y actuar “según reglas”); y lo inapropiado de aplicar el concepto de causa a mecanismos internos como aquellos por los cuales abogan los disposicionalistas. En nuestra comunicación examinaremos esta acometida conjunta kantiano-wittgensteiniana a la tesis disposicionalista, lo cual acaso sirva para comprender a su vez mejor los íntimos vínculos que ligaron al pensador alemán y al pensador austríaco en más de un recodo de sus respectivos caminos del pensar. (shrink)

Entre los textos escatológicos proféticos resalta la alusión de Isaías a la creación de “unos nuevos cielos y una nueva tierra” (65,17). Este artículo analiza exegéticamente Is 65,16b-25 desde la perspectiva literaria y teológica dentro del contexto del epílogo del libro de Isaías (cc. 65-66). Se constata que la nueva creación se presenta como la recuperación del estado de felicidad y bendición de los “orígenes”, que fue perdido a causa del pecado. El análisis subraya la relevancia del tema de la (...) alegría como clave del mensaje. (shrink)

Se presenta un estudio sobre un aspecto de la fundamentación lógica de la Bibliotecología y Estudios de la Información. Por fundamentación lógica se entiende el análisis de las relaciones entre los componentes del aparato teórico de una disciplina. El aspecto que se pretende realizar es el análisis de las relaciones dialécticas entre dichos componentes. Una relación dialéctica es aquella por la cual se infieren unas categorías a partir del análisis de elementos internos y su interrelación presentes en una categoría inicial. (...) Se parte de una categoría primaria, la cual contiene todos los demás elementos de la estructura teórica de la ciencia. A semejanza de Marx quien en su obra “El Capital” comienza con el concepto “mercancía” para después inferir la teoría de la economía capitalista, nosotros partimos del concepto “documento” para obtener la teoría de la Bibliotecología. Finalmente siguiendo el desarrollo dialéctico del conocimiento se transita de la categoría inicial como relación más simple, a la esencia, después a la apariencia y finalmente a la realidad. Se propone como esencia de la Bibliotecología el satisfacer necesidades de información documental, como apariencia el servicio que se presta al público y como realidad a un sistema de información concreto. A LÓGICA DO SISTEMA CATEGORIAL DA BIBLIOTECONOMIA E ESTUDOS DA INFORMAÇÃO DOCUMENTAL: UMA ANÁLISE DIALÉTICA Resumo Apresenta-se estudo de um aspecto da fundamentação lógica da Biblioteconomia e Estudos da Informação. Por fundamentação lógica entende-se a análise das relações entre os componentes do aparato teórico de uma disciplina. O aspecto que se pretende observar compreende a análise das relações dialéticas entre esses componentes. A relação dialética é aquela pela qual algumas categorias são inferidas a partir da análise de elementos internos e suas interrelações presentes em uma categorização inicial. Parte-se de uma categoria principal que contém todos os outros elementos da estrutura teórica da ciência. Como Marx, que na sua obra “O Capital” começa com o conceito de "mercadoria" para daí inferir sua teoria da economia capitalista, partimos do conceito de "documento" para chegar a uma teoria da Biblioteconomia. Finalmente, após o desenvolvimento dialético do conhecimento, transita-se da categoria incial como a relação mais simples, a essência, e daí para a aparência e, finalmente, para a realidade. Propõe-se como essência da Biblioteconomia a satisfação da informação documental, como aparência o serviço que se presta ao público e como realidade os sistemas de informação concretos. (shrink)

There are two kinds of philosophical problems in the theory of partial truth: semantical and methodological problems. The semantics of partial truth must be clarified by some standard system of multivaluedlogic. Fuzzy set theory should be applied to solve some methodological problems.

En este trabajo se reflexiona sobre la propuesta de Jacques Derrida a propósito de la relación de la filosofía con su institución y enseñanza actuales. El objetivo de esta reflexión es exponer, analizar e interpretar las aporías que, según Derrida, se refieren a la escena escolar, finalidad, lugar, enseñanza, institución, magisterio, didáctica y tiempo de la filosofía. En el análisis y la interpretación se defiende que la propuesta de Derrida es compatible y puede completarse con las aportaciones de filósofos de (...) corrientes diversas: Martha Nussbaum, Gianni Vattimo, Max Horkheimer, Alain Badiou, Pierre Hadot, Dario Antiseri. El concepto de síntesis disyuntiva, concebido por Gilles Deleuze, posibilita la realización de esta tarea constructiva, afirmativa y reivindicativa. (shrink)

El representacionismo defiende que el carácter fenoménico de la experiencia queda completamente determinado por su contenido intencional. El representacionismo es una teoría muy atractiva dentro del proyecto de naturalizar la consciencia según la hipótesis de que la relación de representación puede a su vez ser naturalizada. Para este propósito, los representacionistas con inquietudes naturalistas acuden normalmente a teorías teleosemánticas del contenido mental. No se ha prestado, sin embargo, demasiada atención a la interacción entre el representacionismo y las teorías teleosemánticas del (...) contenido mental. Este artículo da razones para pensar que tal interacción no es venturosa. En particular, argumentaré que aquellos que abrazan la conjunción de ambas teorías están comprometidos con la existencia de experiencias imposibles. (shrink)

Departing from the results achieved by Luis M. Girón-Negrón in his book on Alfonso de la Torre’s Visión Deleytable, we aim to enlarge and complete the presence of Maimonides’ Guide in the work of Alfonso de la Torre through the consideration of a series of central motives in the Visión. These motives, as indicated by the key words, show the converse substrate of the work as well as the intellectual affinity with the intellectualist tradition present in the 16th and 17th (...) centuries in such philosophers as Pomponazzi, Bruno and Spinoza. (shrink)

Foucault denuncia que la espiritualidad cristiana, al plantear que el conocimiento de la verdad se logra en relación con la Palabra de Dios, incurre en una circularidad. Esta circularidad trae como consecuencia que el autoconocimiento no tenga por meta la autoafirmación de sí, sino la renuncia de sí para la afirmación de otro trascendente, generando así un poder pastoral que, en medio de la dinámica de la salvación, exige el sometimiento obediente de la persona a una ley heterónoma. El propósito (...) del texto es argumentar la siguiente hipótesis: la espiritualidad del Barroco Hispano —en la medida en que pone en epojé a Dios, la Palabra Revelada y el mundo humano— ofrece claves significativas para comprender el acceso a la verdad no como una renuncia de sí, sino como el ejercicio espiritual de un sí mismo dinamizado por el amor creativo. En este sentido, el Barroco Hispano da pautas para confrontar la crítica foucaultiana y para caracterizar un modo de espiritualidad alternativa en épocas de crisis. (shrink)

Este artículo aborda dos temáticas de la novela La muerte es una vieja historia de Hernán Rivera Letelier: la construcción de la identidad de la mujer pentecostal y el uso de la música tanto en el templo como en la vida de un fiel pentecostal. En el primer apartado abordamos tres aspectos del primer tema relacionados con la mujer pentecostal: la inteligencia social y cognitiva, la corporalidad y sensualidad, y la violencia sexual. En el segundo apartado hacemos referencia a la (...) importancia que tiene la música en los templos y la vida cotidiana de los pentecostales, que en la novela se refleja en las anécdotas y experiencias que se cuentan de la protagonista, la hermana Tegualda. (shrink)

The aim of this article is to analyse the semantics that has acquired the fear’s symbolism in the culture of Chilean Pentecostalism. By means of the revision and analysis of bibliographic information, we will show how the figure of fear is revealed in the images of hell, the Devil and God. Then we will provide an interpretation of the symbolic peculiarity of fear, which seems to operate as a kind of master symbol of Pentecostalism, not only because it is one (...) of the most important symbols of this culture, but because its polysemy helps to attract the attention of the believers. This would allow it to gather a wide range of paradoxical meanings and to thematize the distinction between transcendence and immanence, and also to facilitate the transmission of one image of fear with a clear deontological and exemplary function for its believers. In order to achieve this, the symbol of fear uses resources from the historical, social and cultural context. (shrink)

The description of the organization and production of knowledge in occidental culture makes evident the existence of a unilineal orientation in the effort to comprehend reality and its dynamics. In a givenmoment of the process, it could be found to be in the Renaissance period, emphasizing the empi..

Después de que Friedrich Nietzsche expusiera el fenómeno del resentimiento mediante un supuesto desenmascaramiento de un complejo emotivo oculto, autores posteriores, como Max Scheler y René Girard, matizaron el análisis nietzscheano aplicándolo a diversos ámbitos antropológicos y sociales. Muchas de las principales aportaciones de estos análisis contemporáneos encuentran sus precedentes en autores anteriores, modernos y medievales. Seis siglos y medio antes de Scheler, Tomás de Aquino ofrece en dos cuestiones de su Summa Theologiae dedicadas a la acedia y la envidia (...) una serie de precisiones conceptuales y observaciones psicológicas que coinciden en gran parte de su fondo y, en ocasiones, en la forma, con ciertas caracterizaciones del resentimiento. Demostramos, apoyándonos en numerosas referencias textuales, los paralelismos entre la fenomenología scheleriana del resentimiento y la exposición tomasiana de los vicios capitales. (shrink)

Postmodernity has brought new forms of social control which are exercised through new forms of communication. Paradoxically, however, postmodernity also seemed to be heading towards the exaltation of the individual in their absolute freedom. The 20 th century pushed, in the name of science and progress, the secularization of Western societies, often distancing people from their traditional community ties, including ties to the ecclesial community. Thus, the postmodern individual initially appeared free of ancestral community pressures. However, subtle new forms of (...) social control have replaced traditional ones. Mechanisms such as social media, new forms of work and sexual exploitation, or the impossibility of maintaining privacy in the face of the power of private and public corporations, thus expose the individual to the asocial elements. Frequently, these new social control mechanisms (a clear example being the leadership of the WHO in the policies implemented worldwide during the COVID-19 pandemic) are presented to us not as repressive, but scientifically and paternally protective. In this context, the vindication of religious freedom and the community experience of faith represent decisive touchstones for the vitality and validity of a social and political order in which the personal being is truly the highest value. The authors of this monograph are professors, some of them with twenty or thirty years of university teaching, others halfway between Generation X and Y, but all with a deep vocation as teachers called to understanding the world around them. A vocation to collaborate with their students so that the seed of love for the knowledge of reality and the joyful experience of contact with the truth may bear fruit in them. Such an experience only makes sense as a shared experience. And this is what the authors of this monograph usually do: share their concerns, worries, and research. In formal terms, this shared experience has been developing in recent times under the mantle of research projects such as the one that forms the basis of this issue of _Scientia et Fides_: “Social Control, Postmodernism and Political Community” (COSOPOC). Sharing the results of their research is also a way of inviting the specialized public to this experience without forgetting that the first circle of this community work is formed by the students themselves, whom this monograph aims to serve as a stimulus in their personal trajectories as students, as future professionals and, above all, as people in charge of their actions and responsible and capable of facing the worrying challenges that face us all. (from the Editorial). (shrink)

El uso acrítico e inconsciente del término-concepto "Renacimiento" comporta el riesgo de continuar reproduciendo ¿incluso sin quererlo¿ toda una serie de representaciones prehistóriográficas (ideológicas e incluso míticas) que se enfrentan con las conclusiones del trabajo historiográfico actual. Por ello, siguiendo la noción de "Edad Humanista" de D. Catimori, el autor entiende el "Renacimiento" como un vasto movimiento intelectual que recupera el carácter inicial y originario (frente al de un período global y total que comprendería todos los ámbitos de la acción (...) humana), que renovó decisivamente la cultura europea en todos los ámbitos a partir de su matriz en el movimiento humanista. (shrink)