ResumenSe trata, en esta investigación, de hacer una aproximación moral, política y filosófica al teatro español del Siglo de Oro a través de dos de sus más paradigmáticos creadores: Lope de Vega y Calderón de la Barca. Me apoyo para ello en una definición política de lo trágico que se encuentra arraigada en la tradición greco-latina del género. Se investigará si en las obras analizadas de Lope y Calderón lo trágico aún se encuentra delimitado por lo político, deduciéndose, como se (...) verá, que en Lope tal relación ha desaparecido, mientras que en Calderón se mantiene, pero eliminándose el enfoque dialéctico debido a la afirmación de los códigos del Honor.Palabras claveTragedia española, tradición clásica, estética, teoría de la literatura, literatura comparadaAbstractThis paper is a moral, philosophical and political approach to the theatre of Spanish Golden Age based on a philosophical and political conception of the tragic literature. We focus our attention on two classic authors: Lope de Vega and Calderon de la Barca. A comparative approach between Greek tragedy and the Spanish plays will help us define if the tragic bias is limited by a political aspect in Lope and Calderon. Finally, we intend to deduce that politics have disappeared in Lope´s plays and still exist in Calderon, although not in a dialectical way due to the code of Honour.KeywordsSpanish Tragedy, classical tradition, Aesthetics, Literary Theory, Comparative Literature. (shrink)

Esta conversación tuvo lugar durante una visita de varios días de Pablo Posada Varela a la casa de Marc Richir en Haut-Vaucluse en junio de 2012. He aquí tres extractos (de extensión variable) de una conversación del 8 de junio, y algunos otros fechados el 10 de junio.

In lieu of an abstract, here is a brief excerpt of the content:The Journal of Aesthetic Education 40.1 (2006) 35-53 [Access article in PDF] "Truth Is What Works": Francisco J. Varela on Cognitive Science, Buddhism, the Inseparability of Subject and Object, and the Exaggerations of Constructivism—A Conversation Francisco J. Varela Bernhard Poerksen Institut für Journalistik und Kommunikationswissenschaft Universität Hamburg Francisco J. Varela (1946-2001) studied biology in Santiago de Chile, obtained his doctorate 1970 at Harvard University with a (...) dissertation on the insect eye, and worked there for some time in the laboratory of Torsten Wiesel, the later Nobel Laureate for medicine. From his scientific beginnings as a researcher in biology, he not only studied and practiced biology but, resisting the dominating mainstream, pursued a research program that ignored and broke down traditional disciplinary boundaries. This research program is best characterized as experimental epistemology, a concept introduced by the neuropsychiatrist and cybernetician Warren S. McCulloch. Francisco J. Varela's great aspiration was to examine and answer the philosophical ur-question of cognition with scientific precision and with the help of the best possible theoretical framework. [End Page 35]Having obtained his doctorate, he went back to Chile to work as a professor of biology together with Humberto R. Maturana. He contributed to the writing of the theory of autopoiesis, which was to cause a furor in the world of science as a universally applicable explanatory model. After the overthrow of Allende and the installation of the dictatorship by the putsch general Pinochet, Francisco J. Varela first escaped to Costa Rica, then became a professor at the American University of Colorado and University of New York, and finally returned in 1980 to the University of Chile in Santiago for five years. Temporary positions as guest professor for neurobiology, philosophy, and cognitive science in Germany, Switzerland, and France led him to Paris in the end, where he worked as research director of the Centre National de Recherche Scientifique until his death on May 28, 2001.In his research work embracing cognitive science, evolutionary theory, and immunology, Francisco J. Varela, constantly inspired by his fundamental interest in the key questions of epistemology, gave the epistemological debate a new orientation. In his thinking he refuses to accept the strict separation of subject and object, of knower and known, which as a rule unites realists and constructivists alike. Francisco J. Varela rejects the fundamental dualism dividing mind and world, which had shaped Western philosophy from its earliest beginnings. He does not subscribe to the idea that human individuals can invent their own realities—blindly and arbitrarily, and without experiencing any resistance from the external world and all other things given. He equally distances himself, however, from the diametrically opposite position that overstates the eigenpower of the world of objects. The external world and all other things given cannot determine what happens in an organism. Varela's claim is that individual and world create each other. The Computational Model of the Mind Poerksen: The ancient key questions of philosophy are at the center of modern cognitive science. What is the essence of the mind? Do our conceptions represent a given world, which is independent from our minds? What is the formative power of external objects over our perceptions? How does cognition function? The search for an adequate answer and an improved understanding of the human mind has led many cognitive scientists to entertain the assumption that the brain is actually a kind of computer. Memory is taken to be a store. Thinking and perceiving are understood as data processing in the sense that an independent external world is computationally transformed into symbols and represented in the organism in this manner. You are very critical of this view. Why?Varela: If the brain is considered as a kind of computer, then cognitive research is limited to discovering certain self-sufficient shapes—the symbols—together with the rules [End Page 36] governing them—the programs. But this search for symbols and programs will never be profitable because it... (shrink)

The Embodied Mind provides a unique, sophisticated treatment of the spontaneous and reflective dimension of human experience.

This paper represents a step in the analysis of the key, but much-neglected role of affect and emotions as the originary source of the living present, as a foundational dimension of the moment-to-moment emergence of consciousness. In a more general sense, we may express the question in the following terms: there seems to be a growing consensus from various sources -- philosophical, empirical and clinical -- that emotions cannot be seen as a mere 'coloration' of the cognitive agent, understood as (...) a formal or un-affected self, but are immanent and inextricable from every mental act. How can this be borne out, beyond just announcing it? Specifically, what is the role of affect-emotion in the self-movement of the flow, of the. (shrink)

Butler, Judith (2022)¿Quina mena de món és aquest?: Fenomenologia i pandèmia Barcelona: Arcàdia, 136 p.ISBN 978-84-124717-2-4.

Este artículo presenta los argumentos principales esgrimidos por el teórico de la literatura español Juan Carlos Rodríguez a propósito de lo que dentro de los círculos marxistas se conoce como el debate sobre la transición. Atendiendo a su comprensión del funcionamiento ideológico de la literatura, se estudia su teoría sobre la emergencia del sujeto libre como forma histórica de la individualidad específica del modo de producción capitalista, su concepción de la lucha de clases en el periodo de transición y sus (...) críticas a la interpretación weberiana del protestantismo como movimiento impulsor del capitalismo. (shrink)

Pedro Alvares Cabral's ships left Portugal on 9 March 1500 en route for the territory that he first named Terra de Vera Cruz and that later came to be known as Brazil. On the 22 March they called at the island of São Nicolau [Caminha, 1500], one of the northernmost islands of the Cape Verde group; this was about forty years after the discovery of the archipelago in 1460-62 [Albuquerque, 1991]. It is known that Vasco da Gama had stopped at (...) the island of Santiago in 1498 on his voyage to India, and also in 1499 on the return journey. Straight after the discovery of Brazil Cabral sailed for India and on the way back also dropped anchor at Santiago. Indeed, our archipelago, which is situated off Cape Verde in Senegal (the place from which it appears to take its name), was to become an important stopover point for maritime traffic between Europe, Asia and the Americas in the fifteenth and sixteenth centuries, both to allow crews to rest and to take on water, wood and some food supplies. It also became important as a holding point for slaves (a large number of whom came from around thirty Guinean ethnic groups and subgroups). They were dispatched from Santiago, known then as Cape Verde island, to territories such as Brazil from the early sixteenth century onwards, since these territories, which had only recently been discovered and were little known, needed people to work and populate them. (shrink)

Legal acts of the Republic of Lithuania establish several types of material liability of workers engaged in labour (professional) relations: material liability applied pursuant to the Labour Code of the Republic of Lithuania (hereinafter referred to as the LC) and material liability applied pursuant to the Law on Public Service of the Republic of Lithuania (hereinafter referred to as the LPC). In the present article, theoretical and practical aspects of material liability of Lithuanian public servants for material damage caused are (...) analysed. The authors of the article study the conditions for the application of the material liability and identify the main circumstances that must be determined in applying this type of legal compulsion. Furthermore, the authors investigate the relation between the material and disciplinary liabilities, study the limits of the application of labour law norms (that regulate material liability of employees) and civil law norms (regulating personal civil liability) in professional legal relations, identify the means and procedure for solving disputes arising in the application of the material liability. Practical mistakes in the application of the material liability of public servants and violations are analysed on the basis of a rather sparse case-law of the Supreme Administrative Court of Lithuania related to the material liability. (shrink)

Resumen En este artículo analizaremos, a través de una serie de actividades diseñadas para implementar en el aula, el modo en el que un grupo de jóvenes gallegos co-construyen el conocimiento metalingüístico y metapragmático acerca de las diferentes variedades locales del español y gallego. La exposición de su trayectoria biográfica permite que afloren diversos saberes y conocimientos metalingüísticos que los estudiantes han ido adquiriendo a lo largo de su escolarización y, además, surgen diversas categorizaciones sobre lenguas y variedades que ponen (...) de manifiesto sus ideologías lingüísticas, pp. 157–174). A través del análisis de las prácticas metalingüísticas y metapragmáticas comprobaremos cómo se reproducen las ideologías lingüísticas de estos jóvenes; por una parte, las ideologías de la institución académica y escolar; y por otra, las ideologías lingüísticas de los jóvenes presentes en el aula, en donde etiquetan, clasifican y establecen jerarquizaciones y valoraciones de su repertorio comunicativo. Finalmente, se comprueba cómo las diferentes variedades del español y del gallego actúan como índices de identidad social diferente de la reconocida en el ámbito institucional y académico, con distintos valores en el mercado lingüístico. (shrink)

This paper responds to the issues raised by D. Chalmers by offering a research direction which is quite radical because of the way in which methodological principles are linked to scientific studies of consciousness. Neuro-phenomenology is the name I use here to designate a quest to marry modern cognitive science and a disciplined approach to human experience, thereby placing myself in the lineage of the continental tradition of Phenomenology. My claim is that the so-called hard problem that animates these Special (...) Issues can only be addressed productively by gathering a research community armed with new pragmatic tools for the development of a science of consciousness. I will claim that no piecemeal empirical correlates, nor purely theoretical principles, will really help us at this stage. We need to turn to a systematic exploration of the only link between mind and consciousness that seems both obvious and natural: the structure of human experience itself. In what follows I motivate my choice by briefly examining the current debate about consciousness at the light of Chalmer’s hard problem. Next, I outline the phenomenological strategy. Finally I conclude by discussing some of the main difficulties and consequences of this strategy. (shrink)

El artículo aborda las narrativas locales sobre la inseguridad de los habitantes de un barrio del sur de Ciudad Autónoma de Buenos Aires. A partir de un estudio cualitativo basado en entrevistas en profundidad, se analizan las características de las narrativas locales sobre la problemática. El trabajo busca aportar a los estudios sobre percepción del delito y la inseguridad, mediante una suerte de doble corrimiento: por un lado, recupera los aportes de estudios sobre narrativas personales; por otro, se inscribe en (...) la sociología de los problemas públicos. No obstante, al centrarse en las narrativas locales de un barrio, se profundiza en el modo en que los actores urden narrativas que otorgan sentido e inteligibilidad a la problemática. Así, se hallan dos miradas antagónicas, que trazan diagnósticos diferenciales en torno al “villano”, las causas que generan el problema, así como los responsables de erradicarlo y las medidas que deben implementarse. Las denominamos narrativas macrosociales acerca del problema y narrativas micro y mesosociales. (shrink)

Most countries are facing the societal challenging need for a new quarantine period due to the increasing number of COVID-19 infections, indicating a second or even third wave of disease. The COVID-19 pandemic has brought to the surface existential issues that are typically less present in people's focal attention. The first aim of this study was to identify some of these existential struggles such as increased feelings of loneliness, death obsession, and preoccupation with God. Secondly, we explored the association of (...) these factors with the increased fear of coronavirus during the quarantine. Data was collected from 1,340 Romanian adults using a cross-sectional web-based survey design in the midst of the national lockdown period of COVID-19. Participants completed measures of COVID-19 related loneliness, death obsession, and preoccupation with God twice; first, thinking about the period before the pandemic, and second, for the current situation during the quarantine. Then, they completed a fear of COVID-19 measure. Participants perceived an increase in the feelings of loneliness, death obsession, and preoccupation with God during the confinement. Furthermore, gender, knowing someone diagnosed with COVID-19, loneliness, death obsession, and preoccupation with God predicted fear of COVID-19. Interestingly, days in isolation did not predict fear of COVID-19 nor were associated with feelings of loneliness. In line with existential positive psychology, these results highlight the importance of policies and interventions targeting the experience of loneliness, spiritual beliefs, and particularly those aimed to promote death acceptance, in order to alleviate intense fear of COVID-19. (shrink)

Desde una perspectiva compleja aparecen claros cuestionamientos a los fundamentos y los razonamientos de la Economía Neoclásica (que es lo que se enseña en Chile cuando se enseña Economía), por ejemplo, la noción de emergencia: “el todo es más y menos que la suma de la partes” (Morin, 1981), la sociedad no es sólo un agregado de individuos. El conocimiento es incompleto: no hay información absoluta. Los contextos son determinantes para la comprensión de lo estudiado. Las esferas del conocimiento no (...) están aisladas, surge la necesidad de la transdisciplinariedad. Desde el teorema de la incompletitud de Gödel las demostraciones matemáticas no aseguran la veracidad de los resultados ni la ausencia de subjetividad (además de haber comportamientos, como el humano, que no son reductibles a la lógica matemática). Es necesario replantearse las comprensiones de la Economía y su enseñanza. Diseñar nuevas cátedras de economía que incluyan otros contenidos, metodologías y reflexiones epistemológicas, ya que, dada la complejidad de los tiempos que afrontamos, y la importancia de las decisiones que se toman en nombre de la Economía, no podemos contar con profesionales que cuenten con una visión reduccionista de los fenómenos económicos. (shrink)

En esta investigación se propuso y aplicó una evaluación exploratoria de la sustentabilidad de tres socio-ecosistemas ubicados en el Matorral y Bosque Esclerófilo (MBE) de Chile central: 1. Los Yuyos (75 ha.), Colliguay, V Región; 2. Tantehue (110 ha.), Provincia Melipilla, Región Metropolitana y 3. Panamá (138 ha.), Provincia de Colchagua, VI Región. Sustentabilidad fue definida como la interacción de 3 tipos de sustentabilidades: ecológica, económica y social. La sustentabilidad ecológica fue definida como: 1. Relación entre la Máxima Explotación Sustentable (...) y la Explotación Efectiva, 2. Grado de Naturalidad (Machado, 2004) y 3. Grado de Intervención Antrópica (González, 2000). La sustentabilidad económica fue definida como: 1. Rentabilidad y 2. Sostenibilidad de la Rentabilidad en el Tiempo. Y la sustentabilidad social fue definida como: 1. Nivel Socioeconómico, 2. Traspaso Generacional y 3. Nivel Educativo del núcleo familiar. En Colliguay se encontró un escenario general de “Sustentabilidad” y en Tantehue y Panamá se encontró una situación de “Insustentabilidad”. Se concluye que los socio-ecosistemas estudiados en el MBE de Chile central están en una situación crítica de sustentabilidad por lo que se enfatiza la importancia de conservar este tipo de ecosistema. (shrink)

A nivel nacional e internacional los desembarques de pesca se han incrementado cuantiosamente en los últimos decenios generando el colapso de diversas pesquerías. Los testimonios de los miembros de la comunidad de pescadores artesanales de la V región son uno de los ejemplos concretos de este proceso. Se argumentó que estas crisis eran provocadas por la “Tragedia de los Comunes” y que era necesario establecer Cuotas Individuales Transferibles (CIT) para asegurar los derechos de propiedad. La versión nacional, con la ley (...) 19.713, estableció la privatización del acceso a la pesca con los Límites Máximos de Captura por Armador (LMCA), para el sector industrial, y, posteriormente, con la ley 19.849, los Regímenes Artesanales de Extracción (RAE), para el sector artesanal. El 2012 vencen estas leyes y los pescadores artesanales deberían tener un rol significativo en la determinación de la nueva administración pesquera, por cuanto ellos, al depender de los ecosistemas marinos para su subsistencia, tienen genuino interés en la sustentablidad del manejo pesquero. (shrink)

En este trabajo examino la “elección imposible” que Sócrates le plantea a Teeteto y que parece consistir en elegir entre: aceptar (a) que el juicio falso es imposible, o (b) que es posible conocer y no conocer el mismo objeto (Teeteto 196c7-d2). De acuerdo con la interpretación tradicional de esta elección, Sócrates afirma que es necesario aceptar una de las dos opciones: (b). En consecuencia, Sócrates desarrollaría el Aviario como un modelo de explicación del error en el que es posible (...) conocer y no conocer lo mismo. Aquí argumento en contra de esta lectura. Según mi interpretación, lo que dice Sócrates es que se deben rechazar los dos términos de la “elección imposible”, (a) y (b), y, por ende, el Aviario presenta un modelo en el que el juicio falso es posible sin tener que aceptar que es posible conocer y no conocer lo mismo. (shrink)

This article explores universal normative bases that could help to shape a workable legal construct that would facilitate a global use of advance directives. Although I believe that advance directives are of universal character, my primary aim in approaching this issue is to remain realistic. I will make three claims. First, I will argue that the principles of autonomy, dignity and informed consent, embodied in the Oviedo Convention and the UNESCO Declaration on Bioethics and Human Rights, could arguably be regarded (...) as universal bases for the global use of advance directives. Second, I will demonstrate that, despite the apparent consensus of ethical authorities in support of their global use, it is unlikely, for the time being, that such consensus could lead to unqualified legal recognition of advance directives, because of different understandings of the nature of the international rules, meanings of autonomy and dignity which are context-specific and culture-specific, and existing imperfections that make advance directives either unworkable or hardly applicable in practice. The third claim suggests that the fact that the concept of the advance directive is not universally shared does not mean that it should not become so, but never as the only option in managing incompetent patients. A way to proceed is to prioritize work on developing higher standards in managing incompetent patients and on progressing towards the realization of universal human rights in the sphere of bioethics, by advocating a universal, legally binding international convention that would outlaw human rights violations in end-of-life decision-making. (shrink)

This article explores the phenomenological analytics strategies ofmentally ill subject. With the help of phenomenological method the ontological conditions for the existence of the subject in a clinical discourse of philosophizing of twentieth century and meaning of its existence were revealed. The use of phenomenological descriptions provided an opportunity to describe how the mentally il lsubject is represented. It is shown that the world of feelings of the mentally ill can be understood with the assistance of methodology, based on the (...) Husserl's studies of human existence mode. The author disparated the methodological positions of phenomenology of L. Binswanger, M. Boss and Karl Jaspers about the studies of mentally ill subjects. In the submitted paper these methodologies are specified in clinical areas of philosophizing of Dasein-analysis and phenomenological psychiatry. L. Binsvanher's Dasein-analysis is considered as a synthesis of phenomenology, psychoanalysis and existential ideas transformed into a new paradigm. It is revealed that L.Binsvanher considers the reason of the mental illness of the subject as a narrowed horizon in which the subject builds its possible projects. Boss methodology is based not only on the phenomenological reduction for understanding of essential, but on the articulation of the organic unity of separate subject existence with being of others and being in general. Psychiatric pathology is considered as a consequence of the loss of openness and freedom. Jaspers phenomenology as a thorough description of the subjective experiences of patients is synthesized with method of comprehension. Involvement of phenomenology enabled the reconstruction of the inner world of the mentally ill subject through the study of the way he is going through categories of time, space, materiality and other categories. The article reveals that phenomenology for many professionals today is an alternative to the physiological direction of psychiatry. (shrink)

The purpose is to identify common and distinctive features of concepts and methodology of the problem of subject within different discourses, implicitly or explicitly relevant to the definition of "clinical" mode of human existence. The research methodology combines techniques of discourse analysis and basic principles of historical and philosophical studies. Scientific novelty of the research lies in definition of the clinical philosophical discourse as a special communicative process, where utterances not only focus on disease syndromes, and reveal phenomenology of inner (...) experience of a pathological self, but also structure a certain type of sociality. Clinical discourse represents the space where the patient is treated not as a subject but as an object of disease. Ontology of clinical discourse prevails over ontology of disease, since its structures determine the notion of disease as such. Categorization of the disease, the idea of disease as a phenomenon subdued to professional authority leads to the idea of the need for patient's isolation from the natural environment and removing him to special social institutions. A great while authenticity of the individual had been determined through the testimony of others and manifestation of one's connection to others; then authenticity begun to establish trough the discourse, which individual was able or obliged to deliver about himself/herself. The clinicist doctrines share the intention to reduce the patient's self to its bodily dimension, while ignoring social determinants of psychological deviations. Conclusions of the study are summarized in the following positions: the current clinical discourse is based on the positivist-biological trend in humanitarian knowledge and it is the basis for the production and reproduction of medical and pharmaceutical repressive ideology; philosophical clinical discourse opens the possibility of overcoming the dominance of purely clinicist discourse; such a transformation is possible only after a paradigm shift in understanding the category of subject. (shrink)

Мета роботи полягає в аналітиці сучасних когнітивних та філософських досліджень патологічності суб’єкта. За допомогою феноменологічного методу були досліджені онтологічні умови конституювання суб’єкта в філософсько-клінічному дискурсі та смисл його існування. Проте, виявилося, що феноменологія не долає об’єктність фізикалізму, формально стверджуючи унікальність Dasein, але фактично ізолюючи девіантів у межах особистісного внутрішнього простору. У статті використовувалися методи міждисциплінарної епістемології насамперед структурно-семіотичні, які дозволили осмислити матеріали, де традиційна філософська проблематика суб’єкта синтезована із клінічними текстами. Науковою новизною є філософсько-клінічна аналітика патологічності суб’єкта, яка спрямована на (...) елімінацію категоріальної матриці фізикалізму в контексті інтеграції різноспрямованих філософських дискурсів. У діахронічному зрізі філософської традиції визначені діагностичні та терапевтичні стратегії переосмислення метафізики суб’єкта, що утворили предмет парадигмального узагальнення філософсько-клінічного дискурсу у горизонті сучасності. Показана необхідність трансформація концептуалізацій суб’єкта з орієнтованих на власне ствердження та автономію (тобто патологічних суб’єктів) у теорії, які нормальність суб'єкта пов'язують із відповідальністю та турботою про суще. Досліджено, що когнітивістська реставрація біологізму в клінічних теоріях суб’єктивності є симптомом того, що сучасна філософія втратила актуальний зв’язок з дискурсом клініки. Проаналізований філософський дискурс патології суб’єкта, який сформований доробками екзистенціально-феноменологічної традиції та представниками соціокультурної антропології хвороби парадигми. Доведено розуміння вад особистісного розвитку, за виключенням органічних патологій, як вкорінених не в тілесності особистості, а як похідних від системи відносин, у яких даний суб’єкт бере участь. (shrink)

Response to the Commentary on ‘The View from Within’ The numerous commentators to this Special Issue have greatly enhanced its focus and usefulness. We thank them all very sincerely for their efforts. Within the restricted space of this rejoinder we cannot respond in detail to all the issues raised. Instead, we shall concentrate first on some fundamental criticisms.The remaining additions and complementary ideas will only be touched on briefly, merely to see them in perspective. We shall start with our two (...) main critics of the global enterprise, Baars and Nixon. They both offer arguments that our enterprise is misguided, but their arguments fall on two opposite extremes: empirical and hermeneutical. (shrink)

How can science be brought to connect with experience? This book addresses two of the most challenging problems facing contemporary neurobiology and cognitive science. Firstly, understanding how we unconsciously execute habitual actions as a result of neurological and cognitive processes that are not formal actions of conscious judgment but part of a habitual nexus of systematic self-organization. Secondly, attempting to create an ethics adequate to our present awareness that there is no such thing as a transcendental self, a stable subject (...) or soul. The author combines researches in cognitive science and phenomenology with two representatives of what he calls the 'wisdom traditions': Confucianism and Buddhist epistemology. (shrink)