En este trabajo el autor rastrea la influencia de Aristóteles en Vico, especialmente en el plano de la ética y en el de la política, donde la felicidad de la comunidad se realiza a través de la amistad de los individuos.In this work the author seeks the influence of Aristotle in Vico, particularly in the field of ethics and politics, where happiness of the community is achieved through friendship among individuals.

One of the essential distinctions in action theory is that between activity and passivity. I address this distinction in this article.

Many scholars have looked for similarities between the recent crisis in the Eurozone and the crises that have occurred in the past in developing countries and particularly in Latin America. Problems of balance of payments, public debt, overvaluation of the exchange rate and unregulated capital inflows are frequently mentioned to compare common features of different crisis events. Additionally, Continental European countries are following similar processes of welfare state retrenchment and labour market segmentation to Latin American cases in the past, but (...) in different institutional contexts and with different levels of economic development. This article will discuss common features of past Latin American crises and the current crisis in the Eurozone in order to show how such a comparison could help to manage (and avoid) crises in an integrated financial world as well as to teach how a faulty institutional design can arise from a defective understanding of how financial capitalism works in a complex internationally integrated economic system. (shrink)

La existencia de sentimientos de pertenencia y compromiso, evidenciados como mensajes comunicación directa o síncrona, fueron fundamento de relaciones entre docentes y estudiantes en una situación difícil por pandemia; para el entorno de la enseñanza, los estudiantes sintieron la responsabilidad y sobrecarga académica, con poco tiempo de resolución de deberes, altos niveles de esfuerzo y esmero por buenas calificaciones, que fueron afectados por las distracciones generadas por las redes sociales, chats y videojuegos. Los estudiantes del estudio autoevaluaron consecuencias y las (...) soluciones a problemas de emoción por estrés académico, con aspectos positivos al cumplir con un plan de acción y organización y capacidad de comunicación por grupos. Los actores académicos no deben olvidar que se afectaron emociones y actitudes, la planificación para formas de comunicación de actividades y deberes, así como el autocontrol permitieron soluciones. (shrink)

Ruben Berrios Queen’s University Belfast Anti-realism and Aesthetic Cognition Abstract At the core of the debate between scientific realism and anti-realism is the question of the relation between scientific theory and the world. The realist possesses a mimetic conception of the relation between theory and reality. For the realist, scientific theories represent reality. The anti-realist, in contrast, seeks to understand the relations between theory and world in non-mimetic terms. We will examine Cartwright’s simulacrum account of explanation in order to illuminate (...) the anti-realist position. Science consists of phenomenological and theoretical laws. The former are concerned with appearances, or those phenomena that can be directly observed; the latter involve the unobservable reality that is alleged to underlie appearances, and are capable only of indirect confirmation. Phenomenological laws are said to be descriptive, whilst theoretical laws are understood as explanatory. Cartwright is concerned with the theoretical. She claims that the standard realist account of the explanatory efficacy of theoretical laws is faulty. The explanatory power of theoretical laws consists in their ability to provide an explanation of physical phenomena. According to Cartwright, the realist claims that laws explain phenomena by providing an abstract description of them, in terms of their micro-structural features, that is alleged to be true. On this view, explanatory power is entirely dependent on descriptive adequacy. As phenomenological laws describe appearances, so theoretical laws describe the fundamental reality that governs appearances. Cartwright rejects the preceding view and in its place proposes a simulacrum account of explanation. According to Cartwright, the explanatory power of theoretical laws is related not to descriptive adequacy, but rather to the construction of adequate models. To explain a phenomenon is to construct a model which best or most adequately accommodates the phenomenon to a theory. The model will consist of various posited objects that serve to explain the phenomena in terms that are consistent with a set of theoretical laws. Cartwright claims that theoretical laws are true of, or describe, the objects of the model. The objects of the model, however, are not descriptive of reality. They are simulacra. They have, that is, the form or appearance of things, without possessing their substance or proper qualities. In light of the foregoing account we can summarise the distinction between scientific realism and anti-realism as follows. The realist claims that theoretical laws literally represent real objects. The anti-realist claims that laws represent objects of a model that are simulacra of reality. Anti-realism has an aesthetic dimension. The movement from realism to anti-realism is also the movement from the mimetic conception of the scientist as holding a mirror to nature to the constructionist view of the scientist as engaging with nature through invention. There is a lot of the artist in the anti-realist’s view of the scientist. This is true for Cartwright as well as, for example, Van Fraassen in his doctrine of constructive empiricism. It would appear, then, that the philosophy of science has absorbed some concepts that are ordinarily housed in aesthetics. And it has done so profitably. The aim of this paper is to reverse the direction of disciplinary influence. Can art, in relation to its status as a cognitive enterprise, be illuminated by scientific anti-realism? I will argue that it can. In an unexpected reference to the Nicomachean Ethics, Cartwright draws a suggestive parallel between theoretical laws and general moral principles, on the one hand, and physical phenomena and everyday moral conduct, on the other hand. If we add to this the claim that a central component of art’s value is cognitive, then we have the basic materials with which to flesh out a broadly anti-realist view of art. In the production of art, artists can construct models that mediate between everyday ethical phenomena and general ethical tendencies. These models reveal the ways in which there are implicit consistencies or inconsistencies, conflicts or congruences and so forth, between the phenomena and the tendencies. On this basis art can contribute to the reflective understanding of ethical life. This constitutes to a large degree art’s status as a cognitive enterprise. To apprehend art cognitively as artist or critic is to engage in aesthetic cognition. (shrink)

This book introduces readers to the topic of explanation. The insights of Plato, Aristotle, J.S. Mill and Carl Hempel are examined, and are used to argue against the view that explanation is merely a problem for the philosophy of science. Having established its importance for understanding knowledge in general, the book concludes with a bold and original explanation of explanation.

Many philosophers accept the view that, when one object constitutes a second, the two objects can be entirely in the same place at the same time. But what of two objects such that neither constitutes the other? Can they be collocated? If there can be such a pair of objects, they would have to share the same material constituents. To show that there are two collocated objects and not just one object at a specific time and place, one has to (...) show that one of the objects has some property that the other fails to have. I claim that the properties I use in my example are legitimate substitution instances in the Law of the Indiscernibility of Identicals. I offer a metaphysically possible example that illustrates such collocation, a possible case from ‘raw nature’, two trees. (shrink)

Este trabajo analiza los discursos de científicos españoles residentes en Bochum (Alemania), y de parte de ellos que, tras pasar una larga etapa en dicha ciudad, habían retornado. El mismo muestra cómo experimentan una dificultosa adaptación caracterizada por un sentimiento de infravaloración laboral, una falta de estabilidad y la añoranza de ciertos aspectos propios de la cultura española como la calidad del ocio y la mayor sociabilidad de su población. Por otro lado, se observa un retorno singularizado por la desincronización (...) con sus lugares de origen, debido a que sienten que el tiempo ha pasado muy rápido en los mismos, mientras que para ellos sus vidas se ha ralentizado. (shrink)

Although it was, until recently, unfashionable in certain circles to say this, Marx was not a philosopher in any interesting sense. He was a social theorist. As social theory, I am thinking primarily of two areas : the methodology of social inquiry, and its metaphysical presuppositions, and normative philosophy.

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 22 (2002) 207-208 [Access article in PDF] Society Cosponsors International Conference in Chiang Mai, Thailand Payap University and Payap University's Institute for the Study of Religion and Culture will be sponsoring a week-long International Academic Conference on "Religion and Globalization in Chiang Mai, Thailand" beginning the last week of July 2003. The conference is being cosponsored by the American Society for Buddhist-Christian Studies. Ruben Habito, vice-president of (...) the Society, is serving as a member of the planning committee and as the liaison between Payap University and the Society. Other members of the planning committee include Donald Swearer, Michael von Brueck, David Chappell, Wolfgang Schmidt, Parichart Suwanbubbha, Saeng Chandrangam, and John Butt. It is hoped that a large contingent of members of the American Society for Buddhist-Christian Studies will participate in the conference both by submitting academic papers and by attending.Other cosponsoring organizations include the International Network of Engaged Buddhists, the Museum of World Religions based in Taiwan, the International Buddhist-Christian Theological Encounter, the Church of Christ in Thailand (CCT), and a number of other academic and religious organizations from around the world and within Thailand.The conference will be held on the main Payap University campus beginning with dinner on Sunday evening, July 27. It will end with lunch on Saturday, August 2, 2003. Lodging will be provided at the four-star Amari Rincome Hotel located near the Payap campus. Following the conference, Payap is arranging for several optional post-conference excursions to important religious and historical sites in Thailand and neighboring countries for those wishing to extend their stay in Southeast Asia.The overall theme of the conference is "Religion and Globalization". Plenary speeches, academic papers, discussions, and workshops will be organized around three broad themes:Religious Diversity and Interfaith Relations in a Global Age This section will include topics concerning religious pluralism, missions, religious conflict and reconciliation, and religious dialogue.Religion and a Global Society This section will focus on specific topics related to issues of social and economic justice, such as the relation between religion and human rights, structural violence, gender, tourism, prostitution, HIV/AIDS, the natural environment, media, technology, arts, and culture. [End Page 207]Religious Reform and Reformulation for a Global Age This section will focus on the reformulation of religious teachings and doctrines as well as on reforms of religious rituals, practices, and institutions in relationship to globalization.Several reasons make Thailand an appropriate and attractive site for this conference. Thailand has the largest percentage of Buddhists of any country in the world. It also has significant Islamic, Christian, and Hindu minorities. Animistic beliefs and practices underlie the religious faith of most of the Thai people. Over the past century and especially during the past several decades the country and the region have experienced rapid and profound changes as a result of modernization and globalization. For all these reasons Chiang Mai presents an excellent venue for examining how the Theravada Buddhist tradition and other major religious traditions are affecting and being affected by globalization. In addition, the Chiang Mai area has been an important "crossroads" for various religious and cultural movements since the beginning of the Common Era. For over 2,000 years Thailand has been both a receiver and a sender of religious missions. Thus, Chiang Mai provides a superb locale for critically reexamining religious missions and interfaith relations.The complete cost for the seven-day conference (including all meals, lodging, local transportation, site visits, entertainment, and conference registration) will be $575 (U.S.). International air travel to Chiang Mai will be additional. But based on current fares, travel from the North America to Chiang Mai should be no more than between $800 and $1,200 (U.S.). The exact international travel cost will depend on the carrier and the place of origin. Optional post-conference excursions will involve some additional expense and will vary depending on the destination and length of the excursion.Details regarding procedure for registration and submitting papers, lodgings, the conference schedule, optional post-conference excursions, and travel... (shrink)

Segundo Bruno Latour, “a ecologia nos enlouquece; e é daí que precisamos partir” (LATOUR, 2020a, p. 31). Propomos, portanto, que as imagens do Antropoceno sejam pensadas através de seus afetos: em especial a tristeza profunda. Através dos conceitos de psicopolítica (Byung-Chul Han) e cosmopolítica (Isabelle Stengers), este artigo demarca uma investigação inicial a respeito das possíveis relações entre depressão e clima; melancolia e cosmologia. Abordamos a racionalidade diagnóstica dos Modernos, assim como potenciais críticos e criativos do sujeito depressivo diante à (...) intrusão de Gaia. Por fim, indicamos futuros caminhos desta pesquisa por meio de uma sondagem de riscos atrelados à incomensurabilidade entre múltiplas perspectivas. Pode a depressão traçar, para além dos sentimentos de paralisia e impotência, alguma linha de fuga da emergência climática? Há tratamento? Pharmakon adequado? Uma resposta que não seja bárbara?Palavras-chave: Depressão; Gaia; Psicopolítica; Cosmopolítica; Antropoceno. (shrink)

review of Philosophy of Economics by C. Dyke.

Don Juanism is a type of consciousness, value system, and mode of behavior specific to amorous–erotic relationships. It reflects an overall image of Don Juan as presented in Molière’s famous comedy...

As a moral principle toleration is universal, but only in the sense that potentially it is addressed to every rational and moral agent. The question is whether this principle is appropriate in all situations and what are those moral agents who recognize its practical actuality for them? Toleration is not an absolute ethical principle, but one among others in the context of a particular moral system. It should be given a proper place in the hierarchy of principles. Understanding toleration as (...) the absolute or even overriding principle may lead in the face of obvious and directly threatening wrong to its use as an umbrella for adoptive or escapist behavior. The limits to toleration are given by basic and minimal ethical task to resist evil. The principle of active opposition to evil by all possible means is prior to the principle of toleration. (shrink)

In the context of his advanced theory of ethics Aristotle like later Kant seems considering the Golden Rule as trivial and not bound to be articulated. It is possible that Aristotle did not feel necessity to mention the Golden Rule, because the very Golden Rule was spread out in his ethics. Though he did not use the formula ofthe Golden Rule in his texts, he often expressed his understanding of virtuous character and virtuous relations using intellective constructions evidently relevant to (...) the Golden Rule. The analysis of Aristotle’s reasoning on shame, social intercourse and, mainly, friendship shows that his ethics is saturated with the content andspirit of the Golden Rule, including such features agent’s initiative, activity, commitment and thus her/his responsibility for establishing relations, their potential reversibility, mutuality, and universalizability. (shrink)

Chantal Maillard ha sido una de las pensadoras más relevantes de los últimos años. Su método creativo yatrevido ha indagado en una de las tensiones más importantes de la cultura actual: aquella que resulta de los encuentros y conflictos entre filosofía y poesía. Partiendo de la perspectiva maillardiana, este artículo aborda el lugar de lo poético en el mundo actual. Para ello, se postula que la distinción entre poesía y poema es una de las hipótesis centrales de la propuesta de (...) Maillard y es la que permite comprender que lo poético hace parte del flujo existencial por el que un fenómeno concreto de mundo puede acabar y dar lugar a otro, respondiendo a las insatisfacciones que alimentan el deseo por algo distinto a lo que ya-está. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Call for Proposals:The Seventh International Buddhist-Christian Conference, "Hear the Cries of the World"Ruben HabitoThe Society for Buddhist Christian Studies will hold the Seventh International Buddhist-Christian Conference at the Loyola Marymount University campus, Los Angeles, California, 3-8 June 2005. (This conference was earlier posted to take place in August 2004, but was postponed for various reasons.) The overall theme will remain as previously announced: "Hear the Cries of the World: (...) Buddhism and Christianity in Dialogue Toward Global Healing."The program committee welcomes proposals for working groups, scheduled to meet in three successive morning sessions for two hours each, addressing a specific theme or issue, with one or two coordinators and five or more core-group members; full panels, to be presented in one two-hour session, on a specific theme, with a moderator, three to four speakers, and one or two respondents; and individual papers on a specific topic related to an issue or issues in Buddhist-Christian dialogue.Proposals for working groups on themes such as religion and ecology, human rights and social justice, women and religion, toward a global ethic, practice across traditions, Catholic-Buddhist relations, religious responses to violence, religion and globalization, and other relevant themes, are welcomed. Working group proposals should include the title or theme of the working group, a short 200-300 word description of the goal(s) of the working group, and the names and contact information (including address, phone, fax, and e-mail) of the coordinator(s) and at least five other core-group members.Proposals for full panels for a two-hour time slot, addressing specific themes, including issues in doctrine and theory, ritual, religious practice, methodology, and others, are encouraged. Full panel proposals should include the title of the panel, a short 100-200 word description of the theme and intent of the panel, and the names and contact information of the moderator and three or four panel participants.Individual paper proposals for a 30-minute presentation on various themes, including doctrinal, ritual, practical, ethical, and other issues relevant to Buddhist-Christian dialogue are also encouraged. [End Page 245]In addition to the working groups, panel, and individual paper sessions, there will be opportunities for participation in various forms of meditative practice, prayer, and/or ritual in the morning before breakfast and early evening before dinner. These will be led by spiritual leaders and teachers of various Buddhist and Christian traditions.Further, because Los Angeles is known to be one of the most religiously diverse cities in the world, there will be opportunities to visit religious sites in the area and meet with leaders and members of different Buddhist and Christian communities.Proposals preferably should be sent by e-mail to, with a copy to, or by postal mail to Prof. Ruben Habito, Perkins School of Theology, Southern Methodist University, Dallas, TX 75225, USA. The deadline for submission of proposals is 31 January 2005, but early submissions are encouraged.Lodging and meals will be available at the Loyola Marymount University campus in Los Angeles, as well as in hotels nearby. Registration fees and costs for lodging and meals will be announced at a later date. For queries regarding site facilities and registration, please email the conference director, Prof. James Fredericks, at.Copyright © 2004 The University of Hawai'i Press... (shrink)

El escrito tiene como objetivo reflexionar sobre la entrevista narrativa como una posibilidad teórica de comprender el procedimiento adecuado para desarrollar una investigación biográfico narrativa en torno a las trayectorias académicas de unos profesores de tiempo completo que laboran en un programa doctoral a los que denomino académicos porque hacen las funciones sustantivas de investigación, docencia y difusión de sus investigaciones, además de gestión y vinculación como funciones adjetivas. La reflexión se tematiza a partir de participar en un seminario permanente (...) sobre la Narrativa y subjetividad en investigación en educación. También se vincula con mi investigación en proceso denominada egresados del doctorado del ISCEEM. Relatos de trayectorias académicas, identidad y subjetividades. La reflexión se enmarca tratando de pensar con dos autores centrales Antonio Bolivar sobre la investigación biográfico narrativa y Hugo Zemelman sobre el sujeto social que deviene en sujeto académico. (shrink)

The idea that citizens have a right to receive information that is relevant for their suitable exercise of political rights and liberties is well established in democratic societies. However, this right has never been systematically analyzed, thus remaining a blurry concept. This article tackles this conceptual gap by conceptualizing citizens’ right to information. After reviewing previous approaches to this idea, I locate citizens’ right to information on the map of communication rights, and put forward a systematic framework for both justifying (...) and analyzing it. This framework focuses on this right’s grounds, its function, its holders, its content, and its correlative duties. Although the conceptualization offered here will be incomplete, it will be enough to distinguish the general concept of citizens’ right to information from both its specific conceptions and from the other two best-known rights of the public: freedom of information and the public’s right to know. (shrink)

Spinoza’s epistemology aims at the development of ‘adequate’ and the removal of ‘confused’ ideas. His theory of confusion raises many questions, however. It has often been thought that the confusion of an idea is mind-relative, such that an idea might be confused in my mind but adequate in God’s. In this paper I argue that confusion cannot be mind-relative, because an idea’s confusion is determined by what it represents and for Spinoza, ideas are individuated by their representational content. Instead, I (...) propose that although it is possible to consider one and the same idea both adequately and confusedly, what such acts of considering pick up on are mind-independent features of ideas. (shrink)

The idea of sociability - a person’s disposition and ability to communicate and live in the community - goes through the whole history of philosophy. Due to the peculiarity of translations, this term and the whole tradition related to it have been lost to the Russian reader. The article discusses some tendencies in comprehending the idea of sociability in early modern moral philosophy. The key to this consideration is F. Hutcheson’s essay On the Natural Sociability of Mankind, the title of (...) which contains the very term “sociability” and which presents the main essential points in a discussion of the issue in the first third of the 18 th century. One can distinguish two main approaches to the problem. According to one of them, sociability determined by various human natural needs is the basis of social relations, and a person becomes a moral agent as a social being (H. Grotius, T. Hobbes, S. Pufen-dorf, B. Mandeville). According to another approach, sociability is a manifestation of a person’s natural tendency to care for the good of others, and its consistent implementation leads to the formation of community and supports its stability (Cambridge Platonists, Shaftesbury, Hutcheson, J. Butler, D. Hume, A. Smith). Representatives of both approaches recognized contradiction in manifestations of sociability or in its nature. I. Kant theoretically overcame the confrontation between these approaches and conceptualized the contradiction and associated it with the human nature. According to Kant, the “unsociable sociability” is given in the fact that a person has a tendency to sociability but also a tendency to self-assertion at the expense of others. However, despite the presence of asocial features (evil principle), Kant considered the person’s inherent sociability (good principle) as a prerequisite for culture and as one of the most important conditions of possibility of morality. (shrink)

Lo que aquí se presenta es una introducción a las posibles implicaciones de una «estética freudiana», estética que estaría atravesada por el proyecto inacabado de Freud: la fundamentación de la Trieblehre.

To what extend do the standard tests for realism, say in the philosophy of mind, apply to the social sciences?

Book synopsis: The London School of Economics and Political Science has embraced the full range of the social sciences and its related disciplines. Contributors to this book were invited to write on the subject of freedom. The volume is an exemplary reflection of the variety, the individuality, the different interests, and the range of assumptions found in the scholars of the LSE. The authors come from varied backgrounds - linguistics, mathematics, computer science, sociology, geography, economics, industrial relations, anthropology, political science. (...) They provide a stimulating array of viewpoints on the universally discussed issue of freedom. (shrink)