RESUMENLa cuestión del «conocimiento de sí» como opuesto a la «experiencia de sí mismo» aparece problematizada en las primeras clases de La hermenéutica del sujeto. El estudio de Foucault sobre la experiencia de sí es realizado a partir del análisis de prácticas antiguas, que se traducen en «ocuparse de sí» y «cuidar de sí mismo». Nos interesa a partir de estas lecturas trabajar la dimensión ético-política del cuidado de sí, en su vínculo con el cuidado del otro. La pregunta que (...) hacemos en una lectura desde el presente es ¿por qué educar? ¿Por qué insistir en la educación?PALABRAS CLAVESConstitución del sujeto, cuidado de sí y cuidado del otro, educación, pedagogía, psicagogia, parrhesi.AbstractThe issue of «self knowledge» in opposition to the «experience of the self» appears as a problem in the first classes of The Hermeneutics of the Subject. Foucault’s study on the experience of the self is made on the basis of the analysis of antique practices which can be translated into «taking care of oneself» and «caring about oneself». Based on these lessons, our interest is to work on the ethical-political dimension of the caring about oneself, on its link with caring about others. The questions we ask from a present analysis are: Why do we have to educate? Why do we have to insist on education?Key wordsConstitution of the subject, care about the self and the others, education, pedagogy, psicagogia, parrhesi. (shrink)

La filosofía latinoamericana es presentada por el filósofo argentino Arturo Roig como una filosofía de la mañana, en contrapunto con una filosofía vespertina que supone todo un futuro contenido en su pasado. Una apertura al futuro como alteridad desde una filosofía auroral afirma, en primer lugar, l..

Hay un gesto performativo de Nietzsche que produce el tránsito de una comunidad humana a una comunidad posthumana: cuando rompe en llanto abrazado al cuello de un caballo, como pasaje en acto del rechazo a la machina animata cartesiana y la pérdida de soberanía sobre su persona. Ese gesto expresa un acontecimiento en la historia del pensamiento filosófico. Nietzsche funda una comunidad a contrapelo de la del rebaño y los iguales. El rechazo de la machina animata cartesiana es el rechazo (...) de la reducción del ser humano a esa cámara oscura en la cual se ha alojado y encerrado: la consciencia. Nos aventuramos con Nietzsche a pensar la posibilidad de una comunidad no humana. Esto supone adentrase en la voz de un solitario que hace comunidad al decir «nosotros», un nosotros del cual él es el primero, que también es nombrado como un «fantasma del futuro», que anuncia una nueva relación tanto con los otros vivientes animales como consigo mismo. (shrink)

En sus últimos años Foucault dedicó su trabajo a los aspectos de una ética de sí en las relaciones entre sujeto y verdad en la Antigüedad Clásica y Grecorromana, y presentada como una “estética de la existencia”. Este es un giro en la obra de Foucault hacia el plano de la subjetivación, es decir hacia los procesos mediante los cuales el sujeto se constituye a sí mismo, en una relación de sí consigo. Abordaremos esta cuestión tomando la noción de bios (...) como bisagra entre sus estudios sobre el biopoder y sus nuevos trabajos en torno a las tekhne tou biou o artes de la vida, en los que se apunta el estudio sobre las técnicas de sí. Para ello, será necesario comprender las modificaciones que Foucault introduce en Historia de la sexualidad II. Este desplazamiento problemático y metodológico, lejos de ser una salida estetizante a la cuestión del sujeto es, por el contrario, un modo de dar respuesta a la inquietud política de Foucault relativa al presente. Esbozamos a partir de esto último un posible análisis respecto de los modos de constitución del sujeto moral en nuestra contemporaneidad. (shrink)

Arturo Roig inscribe el ejercicio del filosofar en la geografía de su función crítica. Crítica que es comprendida como una forma de pensamiento que se cuestiona a sí mismo y que considera no sólo los límites y posibilidades de la razón, sino también la realidad humana e histórica de un sujeto que se constituye en un "nosotros". La filosofía, así entendida, es un saber de vida. La función utópica se presenta como tarea para este saber de conjetura y para una (...) filosofía que sirve a la vida. Roig devuelve con ello el valor epistémico que tiene el plus lo axiológico, no verificable como hipótesis científica. Arturo Roig inscribes the exercise of philosophizing in the geography of its critical function. Critique that is understood as a form of thought that questions itself and considers not only the limits and possibilities of reason, but also the human and historical reality of a subject that becomes a "we". Philosophy, thus understood, is a knowledge of life. The utopian function arises as a task for this knowledge of conjecture that serves to life. Thus Roig gives back an axiological dimension as epistemic value to this knowledge. (shrink)

El siguiente texto intenta abordar la relación existente entre los procesos de globalización-mundialización y ciertas concepciones de historia que le son solidarias. Para lo anterior apela a las reflexiones realizadas por Marc Abélès en Política de la supervivencia y Michael Hardt y Antonio Negri en Imperio. En ambos análisis se puede percibir la importancia que tiene la historia como soporte de los procesos globales que entremezclan lo político, lo económico y lo cultural, procesos que parecen avanzar, según el curso de (...) la historia, y que permiten además dar referencia de sentido a los sujetos en sus procesos identitarios y de individuación. The following text tries to approach the relation between the globalization-mondialisation process and certain conceptions of history witch are solidary with them. For the previous thing, it appeals to the reflections realized by Marc Abélès in Politics of the survival and Michael Hardt and Antonio Negri in Empire. In both analyses it is possible to perceive the importance that takes the history as a support of the global processes that intermingle the politics, the economy and culture, processes that seem to advance according to the course that history has, and they allow to give in addition reference of sense to the subjects in his processes of identity and of individuation. (shrink)

A partir de la experiencia del café filosófico El Oráculo (Mendoza, Argentina) este trabajo reflexiona en torno a la posibilidad de la filosofía: quién es quien filosofa, ¿todos podemos filosofar? Y antes de intentar una respuesta, pensar qué es la filosofía, si ella tiene límites que nos indicarían cuándo un diálogo, una práctica, una reflexión, es filosófica y cuándo no.

Este ensayo recupera aspectos del pensamiento monista y materialista de la filósofa y poeta Margaret Cavendish que, en el siglo XVII, debatía con la tradición filosófica que impuso su visión dualista y mecanicista. Contrariamente a lo que trazó la filosofía cartesiana mediante el recurso al cogito y a una reversión del dualismo entre mente y cuerpo, los textos de Cavendish nos permiten acercarnos a otra concepción del mundo en el que la materia, eterna e infinita, tiene propiedades mentales. Cavendish propone (...) una perspectiva relacional de la materia, y aborda la cuestión de la vida y la muerte con una visión no antagónica y de continuidad de lo vivo. Como la vida y el conocimiento están en todas las partes de la materia, el conocimiento pertenece también a otros animales y vegetales, y no sólo a nuestra especie. La recuperación del materialismo de Cavendish nos permite inscribirla en una genealogía diferente a la de la época, cuya forma masculina y humanista se funda en el dominio de la naturaleza, en la que se dibuja una epistemología a favor de la vida, y por eso de carácter femenino. En cuanto la cuestión del género, no debe considerarse solamente desde el punto de vista de cómo se constituyeron varones y mujeres en las prácticas científicas y discursos filosóficos de la tradición moderna, sino en cuanto estas prácticas y discursos encubrieron los deseos, la corporalidad, el amor, el cuidado, y la relación con los otros vivientes. (shrink)

Este escrito da cuenta de un recorrido de lecturas. Se han seleccionado algunos textos de Arturo Roig con la preocupación de responder interrogantes vinculados con las herramientas hermenéuticas y metodológicas propias del autor en su labor como filósofo e historiador de las ideas. Si se ha determinado la posición de Roig frente al análisis del discurso, sus estudios y su crítica al estructuralismo, es para comprender una metodología que no se queda en el análisis formal de los discursos, sino que (...) atiende al carácter histórico y situado de los mismos. También permite identificar e interrogar sobre las relaciones entre lenguaje y sujeto, discurso e ideología, y la historicidad en el pensamiento latinoamericano mediante el abordaje de una historia episódica, antípodas de una idea de continuidad y despliegue lineal. Esto permite comprender el vínculo con una antropología de la emergencia, cuyo carácter final es el de ponerse a sí mismo como valioso.This article presents an overview of several readings. Some of Arturo Roig's writings have been selected with the aim of answering questions related to the hermeneutical and methodological tools proper to the author in his work as philosopher and historian of ideas. If Roig's position facing the analysis of discourse, his studies and his criticism of structuralism has been determined in this article, it is simply to understand a methodology that does not end with the formal analysis of discourses but that rather considers the historical settings of such discourses. The approach also allows for an identification and interrogation of the relationship between language and subject, discourse and ideology, and historicity in Latin American thought, through an episodical history, the antipodes of an idea of continuity and lineal course. This makes it possible to understand the bond with an anthropology of the emergency, whose final character is to place itself as valuable. (shrink)

The Western construction of subjectivity, as Michel Foucault indicated in his hermeneutics of the subject, has been marked since what he called the “Cartesian moment” by its relation to truth. It is important, therefore, to uncover possible relations between subjectivity and experience that express alternative constructions of the two terms. Walter Benjamin´s work offers two principal figures that encourage us to allow us to rethink the subject. One is the flâneur, or frequenter of the streets of 19th century Paris, and (...) the other is the child. Both of them are counterpoints to the modern subject. This paper presents images of childhood that are found in some of Benjamin’s texts—in particular “Experience and narration,” “About language in general and human language in particular,” “The mimetic faculty,” “Childhood in Berlin around 1900,” “One way street,” “Writings,” “Childhood literature,” “Children and youth.” On the one hand, these images make it possible to think childhood as a human condition both philosophically and anthropologically. On the other hand, childhood as a concept allows us to outline a form of subjectivity that is constituted by experience, thus displacing it from the modern conceptualization that understands subjectivity only in its relations to truth. This paper takes a philosophical stroll among a framework of concepts like childhood, experience, language and play. It identifies experience as the given capacity to perceive or the capacity to produce similarities and to recognize difference. It takes as examples language as an “immaterial similarity” and children’s games, then moves to the experience of “playing at being one other” that the mimetic faculty makes possible, and which allows us both to find the border crossing with the other, and to experience transformation as subjects. Finally, we wonder if classroom pedagogy is capable of responding to a subjectivity that is constituted, not just from a relation with knowledge, but with experience as well. (shrink)

The Phenomenology of Spirit is both one of Hegel's most widely read books and one of his most obscure. The book is the most detailed commentary on Hegel's work available. It develops an independent philosophical account of the general theory of knowledge, culture, and history presented in the Phenomenology. In a clear and straightforward style, Terry Pinkard reconstructs Hegel's theoretical philosophy and shows its connection to ethical and political theory. He sets the work in a historical context and shows the (...) contemporary relevance of Hegel's thought for European and Anglo-American philosophers. The principal audience for the book is teachers and students of philosophy, but the great interest in Hegel's work and the clarity of Pinkard's exposition ensure that historians of ideas, political scientists, and literary theorists will also read it. (shrink)

In the second half of the eighteenth century, German philosophy came for a while to dominate European philosophy. It changed the way in which not only Europeans, but people all over the world, conceived of themselves and thought about nature, religion, human history, politics, and the structure of the human mind. In this rich and wide-ranging book, Terry Pinkard interweaves the story of 'Germany' - changing during this period from a loose collection of principalities into a newly-emerged nation with a (...) distinctive culture - with an examination of the currents and complexities of its developing philosophical thought. He examines the dominant influence of Kant, with his revolutionary emphasis on 'self-determination', and traces this influence through the development of romanticism and idealism to the critiques of post-Kantian thinkers such as Schopenhauer and Kierkegaard. His book will interest a range of readers in the history of philosophy, cultural history and the history of ideas. (shrink)

This book conveys the breadth and interconnectedness of questions of justice - a rarity in contemporary moral and political philosophy. James P. Sterba argues that a minimal notion of rationality requires morality, and that a minimal libertarian morality requires the welfare and equal opportunity endorsee by welfare liberals and the equality endorsed by socialists, as well as a full feminist agenda. Feminist, racial, homosexual, and multicultural justice, are also shown to be mutually supporting. The author further shows the compatibility between (...) anthropocentric and biocentric environmental ethics, as between just war and pacifist theories. Finally, he spells out when normal politics, legal protest, civil disobedience, revolutionary action, and criminal disobedience are morally permitted by justice for here and now. This highly original and potentially controversial book is ideal for courses in moral and political philosophy, applied ethics, women's studies, environmental studies, and peace studies. (shrink)

The epidemic of COVID-19 appears to be reshaping the world, separating before and after, present and past. Its perceived novelty raises the question of what role the past might play in the present epidemic and in responses to it. Taking the view that the past has not passed, but is present in is material and immaterial remains, and continuously emerging from these, we argue that it should not be studied as closed narration but through the array of its traces, which (...) constitute the texture of the present. To that end, and building on long-term ethnographic research on past and present epidemics in western Kenya, we assemble here some preliminary observations on the first weeks of COVID-19 in Kenya. We explore how the acute epidemic crisis currently unfolding is intertwined with layered fragments of earlier epidemic events, attending to material infrastructures, institutional practices, and ritual responses, to the presence of virally loaded bodies, pharmaceuticals, and their residues, and to the resurgence of often painful memories and emotions. People in this region have experienced a long century of epidemics and anti-epidemic measures of varying duration and intensity, from colonial and postcolonial sleeping sickness and smallpox to HIV/AIDS and more recently cancer, alongside actual or anticipated outbreaks of cholera and Ebola. This local perception of one long epidemic qualifies the notion of a radical temporal break that the COVID-19 pandemic is often associated with in European conversations. (shrink)

Equipoise is advocated as a means of achieving high scientific and ethical standards in randomised trials. As used in the context of research the word describes a state of uncertainty characterised by the belief that in a trial no arm is known to offer greater harm or benefit than any other arm. Clinicians who lack personal equipoise are advised to accept clinical or communal equipoise, based on current unresolved disagreement among the medical profession. Equipoise is mainly discussed in the literature (...) as an issue for senior doctors and research directors. Limitations of professional equipoise are reviewed, and data on the neglected topic of patients' equipoise are reported using the example of breast cancer trials. In theory, a patient who gives informed and voluntary consent to enter a randomised trial has achieved the equilibrium of equipoise. In practice, equipoise among patients ranges from personal to proxy acceptance. (shrink)

The author clarifies the existential philosophy that is implicit in Kurt Goldstein's philosophy of organism (Goldstein, 1963; 1995). Situated in response to the growing trend that psychological phenomena are reducible to the nervous system, the author argues for the reverse: that the significance of nervous system activity can only be understood by viewing it as background to foreground performances. Like the organization of perception into meaningful figure-- ground Gestalts, the existential modes of embodiment, sociality, temporality, spatiality, and attunement are organized (...) together to accomplish foreground performances. It is only within this context that the activity of the nervous system may be understood as significant or insignificant. Speech is given as an example. The article concludes with a commentary on how the trend of reducing psychological phenomena to neurological phenomena has impaired our understanding of brain disorders and psychological disorders. (shrink)

In the axiomatic development of the logic of nonrelativistic quantum mechanics it is not difficult to set down certain plausible axioms which ensure that the quantum logic of propositions has the structure of an orthomodular poset. This can be done in a number of ways, for example, as in Gunson [2], Mackey [4], Piron [5], Varadarajan [7] and Zierler [8], and we summarise one of these ways in §2 below.

Say a reason to ø is legal just in case at least a part of the reason is the fact that ø-ing is legally required. This paper is about the widely accepted claim that legal reasons have a certain distinctive formal property—content-independence. I argue that, on two important interpretations, this claim is false. It is false either because legal reasons contingently lack the relevant property or because no reason lacks it. I also argue that, given these two interpretations, content-independence could (...) not be a property of singular legal reasons. (shrink)

This practical and essential text, co-authored by an engineer and an ethicist, covers ethical dilemmas that any engineer might encounter on the job, emphasizing the responsibility of a practicing engineer to act in an ethical manner. To illustrate the complexities involved, the authors present characters who encounter situations that test the engineering code of ethics. The dialogue between the characters highlights different perspectives of each dilemma. As they proceed through the book, students see how the code of ethics can help (...) in decision making, as well as the implications of various decisions. The philosophical theory that supports the ethical situations encountered is presented as boxed material following each section. Important Notice: Media content referenced within the product description or the product text may not be available in the ebook version. (shrink)