In lieu of an abstract, here is a brief excerpt of the content:diacritics 34.2 (2006) 14-36 [Access article in PDF] "The Possibility of the Poetic Said" in Otherwise than Being (Allusion, or Blanchot in Lévinas) Gabriel Riera Language would exceed the limits of what is thought, by suggesting, letting be understood without ever making understandable [en laissant sous-entendre, sans jamais faire entendre] an implication of meaning distinct from that which comes to signs from the simultaneity of systems or (...) the logical definition of concepts. This possibility [vertu] is laid bare in the poetic said. [...] It is shown in the prophetic said. —Emmanuel Lévinas, Otherwise than Being [my emphasis] Writing, without placing itself above art, supposes that one not prefer art, but efface art as writing effaces itself. —Maurice Blanchot, Writing of the DisasterIn an effort to elucidate a more originary difference than Heidegger's ontological difference between Being and entities, as well as an ethicity of thinking able to respond to the trace of transcendence of the other's face, Lévinas's philosophy redefines language radically and does so in uneasy proximity to poetic language. In Otherwise than Being or Beyond Essence (1974), Lévinas deploys a constellation of terms—discourse, expression, communication, face, sincerity, witnessing, prophecy—in order to elucidate the ethical dimension of language, the ethicity of philosophical discourse. This constellation revolves around the crucial notion of signification and the two operative concepts of the said (le dit) and saying (le dire). By the former Lévinas understands the semantic content of an utterance or the giving of signs by a sender to an addressee, but also the different modalities by which a subject masters the world by assimilating it to the measure of consciousness (discourse, narration, history, manifestation, representation). Saying (le dire) refers to the way of signifying primarily that I am for the other, the expression of being-for-the-other that subjectivity "is" before positioned as the source of signs or comprehension: subjectivity as exposition. While the said expresses a content, the saying is expression without content.Language for Lévinas is the "structure" of both the retraction and the inscription of infinity (l'infini), and this "structure" is what Lévinas calls ethics. It is thus possible to affirm that in Lévinas there is no ethical turn without a certain linguistic turn, one in which the a priori of language is interrupted by an anteriority whose a priori character is enigmatic. But Lévinas's linguistic turn is turned inside out: for him language contains the other's call and thus harbors a form of exteriority within itself. This is because language is elevated to a metaphysical category (in the sense of Totality and Infinity [1961], where it means the breaching or interruption of totality) that exceeds the simple [End Page 14] "giving out of signs" [délivrance de signes] [AE 81/OB 48] or communication. Lévinas claims that "saying is communication, to be sure, but as a condition for all communication, as exposure [exposition]" [AE 82/OB 48]. Signification precedes and defines language as proximity and contact with the other and not as the "vicissitude [peripetia] of the thematizing intentionality" [AE 216/OB 137] of a subject whose main attribute is its ability to synchronize questions and answers, being and its manifestations, and by so doing leaves no margin for being exposed to the other. Further, signification also names an enigmatic pre-diction that challenges the primacy that language, understood as a system of signs, enjoys in other philosophies (structuralism and analytic philosophy, for example).Most critics agree that Lévinas's philosophy is inhospitable to aesthetic phenomena and ambivalent toward poetic language. His severe condemnation of the work of art in "Reality and Its Shadow" (1948) is still present in Totality and Infinity, Lévinas's first major work, where he establishes a relation with the other as face-to-face in discourse. And although in Otherwise than Being Lévinas finally acknowledges "poetic" language's ability to suggest significations that exceed the order of discourse and even endows it with a (quasi)-ethical force... (shrink)

The Disputation or Cathechesis of Tortosa with its sixty-nine sessions (February 7, 1413-November 12, 1413) was the longest of the Jewish Christian encounters in the Middle Age. Stirred by the Avignonesian Pope Benedict XIII, Geronimo de Sancta Fide, olim Yehoshua ha-Lorki, summoned a group of Catalan and Aragonese rabbis to inform them that the Messiah was already came. Not only the Papal notaries recorded the excruciating debates, but also two Hebrew sources: the anonymous and fragmentary letter published by Halberstam in (...) 1868 and the chapter 40 of the Shebet Yehuda. They encompass the first nine sessions carried out orally, before the Pope requested for written texts to be debated lately. Since these sources disagree on many details, this paper aims at examining them anew. That examination has shown that the anonymous account is more accurate than the fictional report of the Shebet Yehuda as far as the internal chronology of the sessions, the speeches of the Jewish delegates and their identities are concerned. The internal evidence leads us to subscribe with Riera i Sans in ascribing its authorship to Bonastruc Desmestre from Girona, who was at Tortosa on request of the Pope. He probably knew other Jewish chronicle and added some new materials from the Vikkuach Ramban, Salomon Ibn Verga, the author of Shebet Yehuda, built upon this chronicle and created a fictional account around Vidal Benveniste or the ‘ideal’ portrait of the Pope and added some materials from the Latin Protocols or from unknown Jewish sources. (shrink)

In this essay, I connect my work on Archipelago studies with Édouard Glissant’s notions of relationality and Caribbean confederations to formulate what I denominate as the erotics of archipelagic thinking. My main goal is to share my process of thinking with and through Glissant’s work to focus on a series of theoretical gestures that have allowed me to propose modes of reading literary depictions of Caribbean con/federations that go beyond the binary opposition between colonialism and nationalism. I am performing an (...) exercise that I assign to my students when I teach the “Introduction to Critical Theory” course at the University of Miami. Instead of writing an essay with a short theoretical introduction followed by a detailed close reading of literary and cultural texts that illustrate a keyword or a theoretical insight, I conduct a methodological meditation in which I theorize the archipelagic as a form of relationality that configures an erotic imaginary beyond the nuclear family and towards affective networks. To think about the Caribbean as an archipelagic formation, I use my comparative work on the Antillean Confederation in the Hispanic Caribbean (1860-1898) and the West Indies Federation in the English Caribbean (1958-1962) as a historical context in which the region congealed as a network of locations “act[ing] in concert.". (shrink)

An equivalence between the category of MV-algebras and the category $${{\rm MV^{\bullet}}}$$ MV ∙ is given in Castiglioni et al. :67–92, 2014). An integral residuated lattice with bottom is an MV-algebra if and only if it satisfies the equations $${a = \neg \neg a, \vee = 1}$$ a = ¬ ¬ a, ∨ = 1 and $${a \odot = a \wedge b}$$ a ⊙ = a ∧ b. An object of $${{\rm MV^{\bullet}}}$$ MV ∙ is a residuated lattice which in (...) particular satisfies some equations which correspond to the previous equations. In this paper we extend the equivalence to the category whose objects are pairs, where A is an MV-algebra and I is an ideal of A. (shrink)

The global precedence effect, originally referring to processing hierarchical visual stimuli composed of letters, is characterised by both global advantage and global interference. We present herein a study of how this effect is modulated by the variables letter and sex. The Navon task, using the letters “H” and “S,” was administered to 78 males and 168 females. No interaction occurred between the letter and sex variables, but significant main effects arose from each of these. Reaction times revealed that the letter (...) “H” was identified more rapidly in the congruent condition both in the global and the local task, and the letter “S” in the incongruent condition for the local task. Also, although RTs showed a GPE in both males and females, males displayed shorter reaction times in both global and local tasks. Furthermore, luteal women showed higher d’ index in the congruent condition for the local task than both follicular women and hormonal contraceptive users, as well as longer exploration time of the irrelevant level during the global task than males. We conclude that, according to the linear periodicity law, the GPE is enhanced for compound letters with straight vs. curved strokes, whereas it is stronger in males than in females. Relevantly, luteal phase of the menstrual cycle seems to tilt women to rely on finer grained information, thus exhibiting an analytical processing style in global/local visual processing. (shrink)

El artículo describe la creación en 1873 de la primera Cátedra de Histología en la Universidad de Valladolid y sus sucesivos profesores: Aureliano Maestre de San Juan y Leopoldo López García, la institucionalización de la Histología y la Anatomía Patológica como disciplinas, y los inicios académicos de Isaac Costero y Pío del Río Hortega. Se incluyen, en facsímil, los ejercicios de Licenciatura de Río Hortega.

On Islamic philosophy in the light of Koran.

Qualsevol que es llegeixi aquest llibre s'adonarà que molts d'aquests mites amb els quals ens han promès la felicitat no són ni tan sòlids, ni tan certs, ni tan "progres" com sembla. Amb lúcida ironia, Ignasi Riera reflexiona sobre algunes de les qüestions que actualment saturen els mitjans de comunicació i que, com a polític i periodista, l'han preocupat al llarg de la seva vida: la idealització del món rural, l'obsessió per la salut, però també el maniqueisme de certes (...) actituds pseudodemocràtiques, les paradoxes de la societat del benestar o el fals esquerrisme. La crítica de fons és doblement interessant: marcada pel to satíric i desenfadat que el caracteritza, Riera ens proposa la deconstrucció d'un concepte viciat com és el de la felicitat, enganyós, mercantil i utilitari, i d'aquestes formes de pensament dirigit que, segons ens diuen alguns, són el camí per arribar-hi. La conclusió és clara: els que pretenem lluitar contra la felicitat, hem de canviar de sentit tota la nostra vida així com el conjunt de les nostres creences: tirar al foc moltes de les que semblen veritats eternes.IGNASI RIERA, escriptor, articulista, comentarista radiofònic i polític, ha conreat tots els gèneres literaris. Ha estat guardonat amb els premis Octubre, Ramon Llull i Pere Quart d'Humor i Sàtira. És autor de llibres de narrativa breu, de novel·les, de pamflets, dels llibres de no ficció: El meu oncle Pere Quart, Un patriota exemplar, Els catalans de Franco, Viatgers de Barcelona, Jordi Pujol. Llums i ombres ; de la biografia, Lluís Llach: companys no és això i de Llibre d'hores del ben menjar. A Edicions 62 ha publicat: Pàries, sindicalistes, demagogs, Diccionari de la Cuina Catalana i Un català a Madrid. (shrink)

Language would exceed the limits of what is thought, by suggesting, letting be understood without ever making understandable [en laissant sous‐entendre, sans jamais faire entendre] an implication o...

Many parts of the contemporary philosophical debate have been built on the radicalization of conclusions derived from the acceptance of a certain set of classical dichotomies. It also discusses how pragmatism and abduction are currently presented to solve the problems arising from these dichotomies. For this reason, the efforts of this article have been directed to analyze the impact of this fact on the philosophy of science and logic. The starting point is that accepting abduction implies, in many ways, accepting (...) the foundations of pragmatism. Also, that the analysis of such problems from pragmatism and the particular use of abduction dissolve the dichotomies and, with it, also modify the philosophical problems related to them. Therefore, I propose to understand abduction as the right conceptual device to review the problems and debates of the twentieth century’s epistemology from a pragmatic perspective. In doing so, the aim is to propose that the current use of abduction in contemporary debates may imply a change of the philosophical perspective. (shrink)

A partir de la afirmación en la que Ortega dice que el científico se aloja en el ser humano, el texto pretende, por un lado y desde una perspectiva fenomenológica, abordar el vínculo entre las ciencias naturales y las ciencias humanas y sociales y, por otro lado, analizar las consecuencias de las maneras en las que estos dos grupos de ciencias se han relacionado a fin de imaginar la posición que tanto las ciencias naturales como las humanas y sociales deben (...) ocupar. From a phenomenological perspective and begining with the statement from Ortega saying that a scientist lives inside a human being, this text has a twofold structure. First, the author analyzes the relationship among natural sciences and human and social sciences. Second, the author analyzes the consequences of the different ways in which bothsciences have interrelated, in order to imagine the place that either natural sciences, and social sciences and humanities, should occupy. (shrink)

After the publication of Begriffsschrift, a conflict erupted between Frege and Schröder regarding their respective logical systems which emerged around the Leibnizian notions of lingua characterica and calculus ratiocinator. Both of them claimed their own logic to be a better realisation of Leibniz’s ideal language and considered the rival system a mere calculus ratiocinator. Inspired by this polemic, van Heijenoort (1967b) distinguished two conceptions of logic—logic as language and logic as calculus—and presented them as opposing views, but did not explain (...) Frege’s and Schröder’s conceptions of the fulfilment of Leibniz’s scientific ideal. -/- In this paper I explain the reasons for Frege’s and Schröder’s mutual accusations of having created a mere calculus ratiocinator. On the one hand, Schröder’s construction of the algebra of relatives fits with a project for the reduction of any mathematical concept to the notion of relative. From this stance I argue that he deemed the formal system of Begriffsschrift incapable of such a reduction. On the other hand, first I argue that Frege took Boolean logic to be an abstract logical theory inadequate for the rendering of specific content; then I claim that the language of Begriffsschrift did not constitute a complete lingua characterica by itself, more being seen by Frege as a tool that could be applied to scientific disciplines. Accordingly, I argue that Frege’s project of constructing a lingua characterica was not tied to his later logicist programme. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Journal of Aesthetic Education 37.2 (2003) 31-45 [Access article in PDF] Antonio Gramsci on Surrealism and the Avant-garde E. San Juan, Jr. Surrealism provided me with what I had been confusedly searching for. I have accepted it joyfully because in it I have found more of a confirmation than a revelation. It was a weapon that exploded the French language. It shook up absolutely everything....A process of disalienation, (...) that's how I interpreted surrealism. 1In the spring of 1919, André Breton and Phillipe Soupault conducted various experiments in automatic writing. They converted themselves into machines to record the whispers of the unconscious, inspired by Rimbaud's urge for adventure in quest of cosmic knowledge and Lautreamont's conviction of art as a communal enterprise. To destroy bourgeois morality and class inequality, uphold the freedom of the imagination, and release the libidinal energies dammed up in the psyche, surrealism — Guillaume Appolinaire's term 2 — was invented from the nihilistic ruins of Dada to lay the groundwork for building a society founded on liberty and justice. In the same year the Italian Marxist Antonio Gramsci founded the innovative journal, L'Ordine Nuovo and advocated the factory council (modeled after the Russian Soviets) as the germ of an emergent communist society. Both initiatives were pathbreaking in challenging the orthodoxies of modernist bourgeois culture, politics, and philosophy.When Breton published his 1924 "First Manifesto of Surrealism" privileging dreams, the unconscious, the fantastic, and marvelous, Gramsci was the principal leader of the Communist Party of Italy spearheading the opposition to Mussolini's fascist takeover. Two years later, Gramsci was arrested and imprisoned until his death in 1937. In the Prison Notebooks that occupied him while in jail, Gramsci does not — as far as I am aware — refer to Breton or to surrealism directly. But in his scattered reflections on modern art and culture in general, and in his particular observations on Italian futurism (in particular, on Filippo Marinetti and Luigi Pirandello), we can [End Page 31] extrapolate the general approach Gramsci would take toward surrealism and avantgarde art as oppositional cultural practices. This exercise may clarify what a revolutionary Marxist position should be toward the philosophical or pedagogical category of the aesthetic within the field of cultural practice and artistic production, especially in the post-Cold War epoch of nation-state realignments and the reconfiguration of globalized finance capital in the new millennium.All commentators agree that Gramsci viewed the aesthetic as a category within the terrain of historical materialism and the political economy ofvalue in general. Artistic values are rooted in the social and material practices of a specific society which defines the limits of conventional artistic forms and the subject matter available to the artist. Vision or intuition and diverse raw materials (language, sounds, dance movements, and filmic images) are indissociable. Contrary to Benedetto Croce's emphasis on transcendental intuition, Gramsci valorizes the materialization of this intuition into perceptible, sensory structure, an architectonic whole produced by intellectual discipline and shaped by an integral worldview. In short, for Gramsci, the work of art is the historicization and objectification of vision/intuition.Gramsci's conception of Marxism stresses its intrinsic dialectical method, its emphasis on processes and relations within a social formation comprised of multilayered modes of production, given the necessarily uneven development of capitalism. This mode of historicizing life not only to interpret but to change it is a guide for collective action, not a dogmatic party line. "Man 'is' precisely the process of his actions," Gramsci writes, and "relative to what we have thought and seen, we seek to know what we are and what we can become, whether it is true and within what limits that we do 'make ourselves,' create our own lives and our own destinies." 3 Here, knowledge and action are oriented toward linking the past with the present in order to fashion the future. The chronotope of revolution is essentially a collage, more precisely a montage, of transformations that amalgamates contraries, oppositions, disparities.While Gramsci did not endorse Freudian theory completely except by... (shrink)

En philosophie, le personnage conceptuel trace une nouvelle image de la pensée. Au cinéma, avec la modernité, le personnage découvre une nouvelle image. Après la crise de I’image-action, les signes ne se reconnaissent pas plus qu ’ils ne se déduisent : ils se voient. Celui qui voit, c’est le personnage. Dans cette vision, il devient I’inventeur de nouvelles façons de percevoir. Il est á la fois producteur et créateur. Le propre du personnage conceptuel réside aussi en la création non pas (...) de percepts, mais de concepts. À partir de ces deux constatations, il nous semble intéressant de commenter le troisième chapitre de Qu’est-ce que la philosophie? qui porte sur le personnage conceptuel et de faire une analyse du voyant, personnage de cinéma, qui apparaît dans le premier chapitre de L’image-temps. Grâce à cette étude croisée nous espérons trouver des recoupements et des liens entre personnage, pensée et perception. (shrink)

The essay addresses the main shifts in Badiou’s conception of the event and the subject as they unfold in his late Logiques des mondes. In this text he develops an objective phenomenology of appearing in view of specifying the logical character of real change. The main focus of the essay is how Logiques des mondes stipulates a set of directives for an “ethics of living with an Idea,” that is, a subjective incorporation to truth as exception. How does Badiou’s text (...) write what is excluded from the inertia of a restricted economy of Being? I show that in order to account for this exception, Logiques des mondes must resituate the notionof site, prevalent in Being and Event, and that it does so in terms of the notion of world and of the localisation of appearing. This logic posits the articulation of a new transcendental regime whose major coordinates unfold as a true war machine against cultural relativism, or what Badiou calls “democratic materialism” and to which he contraposes a “materialist dialectics”. (shrink)

In this paper I assess the adequacy of no-conspiracy conditions employed in the usual derivations of the Bell inequality in the context of EPR correlations. First, I look at the EPR correlations from a purely phenomenological point of view and claim that common cause explanations of these cannot be ruled out. I argue that an appropriate common cause explanation requires that no-conspiracy conditions are re-interpreted as mere common cause-measurement independence conditions. In the right circumstances then, violations of measurement independence need (...) not entail any kind of conspiracy (nor backwards in time causation). To the contrary, if measurement operations in the EPR context are taken to be causally relevant in a specific way to the experiment outcomes, their explicit causal role provides the grounds for a common cause explanation of the corresponding correlations. (shrink)

The debate about Ortega’s relation to phenomenology has been continuous since the eighties of the last century. Before this date, Ortega’s manifestations that he had abandoned phenomenology at the same moment he came to know it were understood literally, without scrutinising other manifestations of his that he had made on phenomenology, or that his philosophy is similar to that of Husserl’s final works. Both manifestations seek to question the previous ones. The text clarifies first the meaning and importance of this (...) polemic for Spanish philosophy, deeply influenced by that of Ortega’s, and, secondly, I will set out what are the fundamental phenomenological concepts of Ortega’s philosophy. / El debate sobre la relación de Ortega con la fenomenología ha sido continuo desde los años ochenta del siglo pasado. Antes de esta fecha, las manifestaciones de Ortega de que había abandonado la fenomenología en el mismo momento que la conoció, fueron tomadas al pie de la letra, sin examinar otras manifestaciones que había hecho sobre la fenomenología, o la de que su filosofía es similar a la de los últimos trabajos de Husserl. Ambas manifestaciones buscan cuestionar las anteriores. El texto aclara en primer lugar el significado y la importancia de esta polémica en la filosofía española, profundamente influenciada por la de Ortega, y, en segundo lugar, se expondré cuáles son los conceptos fenomenológicos fundamentales de la filosofía de Ortega. (shrink)

Augment the propositional language with two modal operators: □ and ■. Define ⧫ to be the dual of ■, i.e. ⧫=¬■¬. Whenever (X) is of the form φ → ψ, let (X⧫) be φ→⧫ψ . (X⧫) can be thought of as the modally qualified counterpart of (X)—for instance, under the metaphysical interpretation of ⧫, where (X) says φ implies ψ, (X⧫) says φ implies possibly ψ. This paper shows that for various interesting instances of (X), fairly weak assumptions suffice for (...) (X⧫) to imply (X)—so, the modally qualified principle is as strong as its unqualified counterpart. These results have surprising and interesting implications for issues spanning many areas of philosophy. (shrink)

In this paper, I challenge the widespread view that Measurement Independence adequately represents the requirement that EPR experimenters have free will. Measurement Independence is most commonly taken as a necessary condition for free will. A number of implicit assumptions can be identified in this regard, all of which can be challenged on their own grounds. As a result, I conclude that Measurement Independence-type conditions are not to be justified by appealing to the preservation of the EPR experimenters’ free will.

In his treatise On Intellectual Knowledge, Matteo Liberatore compares some «modern philosophical systems» to the «theory of S. Thomas». However, by examining thoroughly Liberatore's criticisms of the modern doctrine of ideas, his presentation of Descartes, Locke and Kant — the most prominent representatives of modern thought -is shown to be inadequate. Firstly, neither Locke nor Kant accepted Descartes' claim regarding the epistemic primacy of the «I think». Further, it does not seem that ideas, or representations, for either of them did (...) constitute the direct objects of knowledge. Finally, Liberatore is mistaken in maintaining that modern philosophers did not distinguish between intellect and sensibility. As a result, the differences between Liberatore's Neo-Thomism and the modern theory of ideas are less profound than he suggests. (shrink)

Mi objetivo es dar algunas orientaciones sobre las revisiones que Husserl hizo de la epojé que había expuesto en las Ideas I. Este objetivo se enmarca en dos proyectos básicos, primero, la necesidad de hacer una lectura teleológica de Husserl; y, segundo, reivindicar lo que ahora se llama el “nuevo” Husserl. Para ello me centraré en algunas correcciones significativas introducidas por Husserl en Ideas I en los años 20, pero sobre todo en ciertos textos, algunos inéditos en 1972 cuando escribí (...) mi tesis de doctorado, pero ahora publicados. Me centraré especialmente en tres, dos de Erste Philosophie II, y otro de Hua XXXIV. Todo ello sirve como homenaje a Antonio Zirión por la traducción del tomo III de Husserliana que ha puesto a nuestro alcance en castellano.The aim of this paper is to provide a guide on the revisions Husserl made about the Epoché such as it was exposed in Ideas I. This goal falls into two basic projects, first, the need for a teleological reading of Husserl, and second, the claim of the now called “new” Husserl. To do this I will focus on some significant corrections made by Husserl in Ideas I in the twenties, but especially in certain texts, some unpublished in 1972 when I wrote my dissertation, but now published. I will focus especially on three, two of Erste Philosophie II, and other now published in Hua XXXIV. All this serves as a tribute to Antonio Zirión for the translation of Volume III of Husserliana that he has recently published in Spanish. (shrink)

Critical analyses of current food systems underline the need to respond to important challenges in questions of nutritional health, environmental sustainability, socio-economic development and protection of the cultural wealth. A wide range of perspectives and methodologies were used to carry out those analyses yielding a significant variety of proposals to undertake the challenges. In most of those analyses, the need to transform our current food systems both from the local to the global level is emphasized, paying attention to food chain (...) processes as well as to decision-makers. The analysis presented in this paper reflects specifically on those proposals based on a common aspect: the need to transform the governance of the EU present-day food system, that is, who makes decisions, how are those decisions made, and which changes need to be made to empower food consumers. The introduction of reforms to change these models is proposed. The focus of these proposals, including those that argue in favour of food sovereignty, the human right to food or the acknowledgement of a food citizenship, share, I believe, a common key. All of them advocate transformations in models of food governance on the basis of a series of mechanisms and principles which for centuries have been employed to control power and grant the governed a status digno vis-à-vis those who govern. Within those proposals we may identify an incipient food constitutionalism, which I will address along with the opportunities and obstacles inherent in the current EU Legal Framework. (shrink)

In contemporary historical studies, Peano is usually included in the logical tradition pioneered by Frege. In this paper, I shall first demonstrate that Frege and Peano independently developed a similar way of using logic for the rigorous expression and proof of mathematical laws. However, I shall then suggest that Peano also used his mathematical logic in such a way that anticipated a formalisation of mathematical theories which was incompatible with Frege’s conception of logic.

Die Selbstzweckformel des kategorischen Imperativs gebietet, einen Menschen jederzeit zugleich als Zweck, niemals bloß als Mittel zu gebrauchen. Gerold Prauss zufolge hätte Kant genauer zwischen nicht bloß als Mittel, sondern zugleich als Zweck? und gar nicht als Mittel, sondern nur als Zweck? unterscheiden sollen. Die erste Formel beschreibe ein Rechts¬verhältnis zwischen zwei sich gegenseitig anerkennenden selbstbestimmten Subjekten; die zweite Formel hingegen beziehe sich auf Situationen, in denen mir ein auf Hilfe angewiesenes vernünftiges Wesen gegenübertritt. Lediglich in dem zweiten Fall verdiene (...) die sittliche Pflicht moralisch genannt zu werden. Die Abhandlung zeichnet Prauss' Überlegungen zum Verhältnis von Recht und Moral sowie zur Rolle des säkularen Staats bei deren Verwirklichung nach und bewertet sie als überaus anregenden Versuch, der kantischen These von der für sich selbst praktischen Vernunft einen systematischen Sinn zu verleihen.The categorical imperative, in the formula of humanity as end in itself, demands to use every person always at the same time as end, never merely as a means. According to Gerold Prauss, Kant should have distinguished more carefully between 'not merely as a means, but at the same time as end' and 'not as means at all, but only as end'. Whereas the first formula describes a legal relationship between two self-determining subjects who mutually recognize one another, the second formula applies to situations in which I face a rational being that depends on my help. For Prauss, only in the second case the ethical duty deserves to be called moral. The paper traces Prauss' considerations regarding right and morals as well as regarding the role played by the secular state in their realization. These considerations are discussed as an extremely stimulating attempt to make sense of the Kantian thesis that reason is practical of itself. (shrink)

El ensayo trata de presentar la fenomenología de los actos racionales, actos que son fundamentales, en todo caso, para la ciencia. En la primera parte se expone la fenomenología de la razón tal como aparece en la cuarta sección del libro de Husserl Ideas I. En la segunda parte, teniendo a la vista El origen de la geometría, se expone esa fenomenología de la razón aplicada a la explicación de la ciencia histórica, superando el relativismo en que se ve envuelta, (...) superación que también vale para la antropología cultural. Si en la primera parte se desvela la razón como legitimidad de lo que se da en sí mismo, en la segunda se expone la importante elucidación del apriori de la historia con el que cuenta el historiador y frente al cual nada puede el relativismo. Como conclusión se explica de qué manera incide la fenomenología de la razón de la primera parte en las ciencias humanas.The essay tries to present the phenomenology of rational acts, acts that are fundamental, in any case, for science. In the first part the phenomenology of reason is exposed as it appears in the fourth section of Husserl's book Ideas I. In the second part, considering The Origin of Geometry, this phenomenology of reason applied to explanation of historical science, overcoming the relativism in which it is involved, an overcoming that also applies to cultural anthropology. If in the first part reason is revealed as the legitimacy of what is given in itself, in the second part the important elucidation of the apriori of history is exposed with which the historian must count and against which relativism can do nothing. As a conclusion, it is explained how the phenomenology of reason of the first part affects the human sciences. (shrink)

La obra de Julia V. Iribarne se basa, entre otros, en tres conceptos centrales, intersubjetividad trascendental, ética trascendental y antropología trascendental. En este texto de homenaje a su persona y a su trayectoria intelectual, dado que nuestra autora se basa fundamentalmente en los inéditos de Husserl, aclararé, en primer lugar la posición del legado póstumo [Nachlass] husserliano en la obra de este. A continuación dedicaré un apartado a exponer el desarrollo de cada uno de esos conceptos a lo largo de (...) su trayectoria, desde la intersubjetividad, pasando por la ética, hasta antropología trascendental.Julia V. Iribarne’s lifework rests, among others, on three central concepts, transcendental intersubjectivity, transcendental ethics and transcendental anthropology. In this text in tribute to her person and intellectual trajectory, and because Julia V. Iribarne’s writings are founded basically on Husserl’s Nachlass, I shall first clarify my conception about the relation of this Nachlass to his work. Next I will dedicate a section to explain the development of each of the concepts throughout her career, from intersubjectivity,, to ethics and to transcendental anthropology. (shrink)

Recent historical studies have investigated the first proponents of methodological structuralism in late nineteenth-century mathematics. In this paper, I shall attempt to answer the question of whether Peano can be counted amongst the early structuralists. I shall focus on Peano’s understanding of the primitive notions and axioms of geometry and arithmetic. First, I shall argue that the undefinability of the primitive notions of geometry and arithmetic led Peano to the study of the relational features of the systems of objects that (...) compose these theories. Second, I shall claim that, in the context of independence arguments, Peano developed a schematic understanding of the axioms which, despite diverging in some respects from Dedekind’s construction of arithmetic, should be considered structuralist. From this stance I shall argue that this schematic understanding of the axioms anticipates the basic components of a formal language. (shrink)

Design research has been positioned as an important methodological contribution of the learning sciences. Despite the publication of a handbook on the subject, the practice of design research in education remains an eclectic collection of specific approaches implemented by different researchers and research groups. In this paper, I examine the learning sciences as a design science to identify its fundamental goals, methods, affiliations, and assumptions. I argue that inherent tensions arise when attempting to practice design research as an analytic science. (...) Drawing inspiration and insight from Chinese philosophy and the practice of Chinese medicine, I propose that the learning sciences may better attain its claims to science through greater reliance on inductive synthesis rather than linear causal analysis. In so doing, I reposition the endeavor of science making within the metaphysics of process philosophy instead of classical Western philosophy. I suggest that theory building will be strengthened empirically and pragmatically by more careful observation and systematic generalization of the stability patterns of design related phenomena. It also needs to be more situated in its orientation. (shrink)

Let \({\mathcal {K}}\) be a quasivariety. We say that \({\mathcal {K}}\) is a term quasivariety if there exist an operation of arity zero _e_ and a family of binary terms \(\{t_i\}_{i\in I}\) such that for every \(A \in {\mathcal {K}}\), \(\theta \) a \({\mathcal {K}}\) -congruence of _A_ and \(a,b\in A\) the following condition is satisfied: \((a,b)\in \theta \) if and only if \((t_{i}(a,b),e) \in \theta \) for every \(i\in I\). In this paper we study term quasivarieties. For every \(A\in (...) {\mathcal {K}}\) and \(a,b\in A\) we present a description for the smallest \({\mathcal {K}}\) -congruence containing the pair (_a_, _b_). We apply this result in order to characterize \({\mathcal {K}}\) -compatible functions on _A_ (i.e., functions which preserve all the \({\mathcal {K}}\) -congruences of _A_) and we give two applications of this property: (1) we give necessary conditions on \({\mathcal {K}}\) for which for every \(A \in {\mathcal {K}}\) the \({\mathcal {K}}\) -compatible functions on _A_ coincides with a polynomial over finite subsets of _A_; (2) we give a method to build up \({\mathcal {K}}\) -compatible functions. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Journal of Aesthetic Education 37.2 (2003) 31-45 [Access article in PDF] Antonio Gramsci on Surrealism and the Avant-garde E. San Juan, Jr. Surrealism provided me with what I had been confusedly searching for. I have accepted it joyfully because in it I have found more of a confirmation than a revelation. It was a weapon that exploded the French language. It shook up absolutely everything....A process of disalienation, (...) that's how I interpreted surrealism. 1In the spring of 1919, André Breton and Phillipe Soupault conducted various experiments in automatic writing. They converted themselves into machines to record the whispers of the unconscious, inspired by Rimbaud's urge for adventure in quest of cosmic knowledge and Lautreamont's conviction of art as a communal enterprise. To destroy bourgeois morality and class inequality, uphold the freedom of the imagination, and release the libidinal energies dammed up in the psyche, surrealism — Guillaume Appolinaire's term 2 — was invented from the nihilistic ruins of Dada to lay the groundwork for building a society founded on liberty and justice. In the same year the Italian Marxist Antonio Gramsci founded the innovative journal, L'Ordine Nuovo and advocated the factory council (modeled after the Russian Soviets) as the germ of an emergent communist society. Both initiatives were pathbreaking in challenging the orthodoxies of modernist bourgeois culture, politics, and philosophy.When Breton published his 1924 "First Manifesto of Surrealism" privileging dreams, the unconscious, the fantastic, and marvelous, Gramsci was the principal leader of the Communist Party of Italy spearheading the opposition to Mussolini's fascist takeover. Two years later, Gramsci was arrested and imprisoned until his death in 1937. In the Prison Notebooks that occupied him while in jail, Gramsci does not — as far as I am aware — refer to Breton or to surrealism directly. But in his scattered reflections on modern art and culture in general, and in his particular observations on Italian futurism (in particular, on Filippo Marinetti and Luigi Pirandello), we can [End Page 31] extrapolate the general approach Gramsci would take toward surrealism and avantgarde art as oppositional cultural practices. This exercise may clarify what a revolutionary Marxist position should be toward the philosophical or pedagogical category of the aesthetic within the field of cultural practice and artistic production, especially in the post-Cold War epoch of nation-state realignments and the reconfiguration of globalized finance capital in the new millennium.All commentators agree that Gramsci viewed the aesthetic as a category within the terrain of historical materialism and the political economy ofvalue in general. Artistic values are rooted in the social and material practices of a specific society which defines the limits of conventional artistic forms and the subject matter available to the artist. Vision or intuition and diverse raw materials (language, sounds, dance movements, and filmic images) are indissociable. Contrary to Benedetto Croce's emphasis on transcendental intuition, Gramsci valorizes the materialization of this intuition into perceptible, sensory structure, an architectonic whole produced by intellectual discipline and shaped by an integral worldview. In short, for Gramsci, the work of art is the historicization and objectification of vision/intuition.Gramsci's conception of Marxism stresses its intrinsic dialectical method, its emphasis on processes and relations within a social formation comprised of multilayered modes of production, given the necessarily uneven development of capitalism. This mode of historicizing life not only to interpret but to change it is a guide for collective action, not a dogmatic party line. "Man 'is' precisely the process of his actions," Gramsci writes, and "relative to what we have thought and seen, we seek to know what we are and what we can become, whether it is true and within what limits that we do 'make ourselves,' create our own lives and our own destinies." 3 Here, knowledge and action are oriented toward linking the past with the present in order to fashion the future. The chronotope of revolution is essentially a collage, more precisely a montage, of transformations that amalgamates contraries, oppositions, disparities.While Gramsci did not endorse Freudian theory completely except by... (shrink)