Straipsnyje pristatomas žmogaus somatikos mokslas, kuris pirmiausia susiejamas su ankstyvaja Husserlio somatologijos samprata, o vėliau pasiūloma transcendentali šio mokslo pagrindinių prielaidų kritika. Kritiškai nagrinėjama psichofizinė apercepcija ir jos nuoroda į išgyvenamą mirties patirtį. Tada kaip alternatyvi somatikos prielaida pateikiama Husserlio kinestetinės sąmonės samprata. Straipsnnis užbaigiamas fenomenologine kinestetinių sistemų analize susiejant somatikos tyrinėjimus su įsikūnijimo etika bei pagarbos kinestetika. Esminiai žodžiai: fenomenologija, Husserlis, transcendentalumas, somatika, psichofiziologija, gyvenamas kūnas, kinestetinė sąmonė, kinestetinės sistemos, įsikūnijimo etika. After introducing the field of somatics as a (...) human science, I first link it with Husserl’s earlier notion of somatology, then offer a transcendental critique of the root assumption of such a science – the psychophysical apperception – and trace the origin of the latter to the lived experience of death. Next I present Husserl’s notion of kinaesthetic consciousness as an alternative assumption for somatics, concluding with some contributions to a phenomenology of kinaesthetic systems as well as some suggestions for approaching somatic work in the spirit of embodied ethics and the kinaesthetics of respect.Key words: phenomenology, husserl, transcendental, somatics, psychophysical, lived body, kinaesthetic consciousness, kinaesthetic systems, embodied ethics. (shrink)

Straipsnyje svarstoma patirties betarpiškumo problema Michelio Henry ir Tomo Sodeikos filosofijoje. Straipsnyje teigiama, kad fenomenologinėje filosofijoje aptinkama deskriptyvumo ir performatyvumo reikalavimų įtampa šių filosofų kūryboje iškyla ypač ryškiai. Abu filosofai patirties betarpiškumą supranta kaip tiesiogiai neapibūdinamą oksimoronišką struktūrą, reikalaujančią iš fenomenologo labai specifinių pastangų ir išradingumo, siekiant ją perteikti skaitytojui. Straipsnyje siekiama išanalizuoti ir palyginti patirties betarpiškumo apmąstymo strategijas aptariamų autorių kūryboje. Abu filosofai, akcentuodami fenomenologijos performatyvumo imperatyvą, susiduria su neišsprendžiama prieštara tarp aprašymu medijuojamos patirties ir neįtarpinamo gyvenimo. Tai verčia (...) kelti klausimą ne tik apie fenomenologijos, bet ir daug bendriau – apie pačios filosofijos ribas. (shrink)

Straipsnyje tyrinėjamas kompleksinis fenomenologinių patyrimo struktūrų ir empirinės plotmės sąryšis. Siekiama apibrėžti dviejų objektyvumo plotmių koreliaciją: eidetinių patirties struktūrų ir empirinės plotmės. Ši koreliacija yra labai sudėtinga. Netgi atskiri empiriniai fenomenai turi būti apibrėžiami per patirties struktūras, su kuriomis jie yra koreliuoti. Empiriniai komunikacijos tyrimai turi atsižvelgti į patirties struktūras, kurios užtikrina Santraukaempirinę duotį. Tuo pat metu jie turi empirinius faktus susieti su kalbiniais kontekstais. Dar daugiau, komunikacijos tyrinėjimai kultūrinių objektyvybių lygmenyje turi analizuoti ne tik empirijos koreliaciją su ženklų sistemomis, (...) bet ir ženklų tarpusavio sąry-šius bei tarp pačių ženklų atsirandančią prasmę. Esminiai žodžiai: fenomenologija, patirties struktūros, empiriniai duomenys, kalba, išraiška, komunikacija, ženklai.This paper has hardly hinted at the complexity of the relationship between phenomenological-experiential structures and the empirical domain; it attempted to sketch a simple correlation, or lack thereof, between the two domains of objectivity: the eidetic-experiential structures and the empirical domain. The correlations are extremely complex. Even the singular empirical phenomenon has to be delimited in terms of experiential structures which are correlated to it. Empirical researches in communication must respect the experiential structures as parameters within which the empirical data are present. At the same time it must contextualize the empirical factors within linguistic fields. Moreover, communication researches at the level of cultural objectivity must forego the search of empirical correlates to the sign systems and deal with the relationships among the signs and the meaning which emerges between the signs. Key words: phenomenology, experiential structures, empirical data, language, expression, communication, signs. (shrink)

„Ši dovana ištobulinama pratybomis, ir tapytojas įvaldo savo regėjimą ne per kelis mėnesius ir ne būdamas vienas. Svarbu ne tai, ankstyvas ar vėlyvas, spontaniškas ar muziejuje susiformavęs yra tapytojo regėjimas, kiekvienu atveju jo regėjimas mokosi tik žiūrėdamas.“Straipsnyje analizuojama kūrybos psichologijos ir fenomenologijos samprata Vosyliaus Sezemano estetikoje. Tyrimas atskleidžia, kaip estetikos bendrųjų problemų svarstymas yra susijęs su kūrybos ir kultūros filosofija. Estetika turi analizuoti ne tik estetinio objekto suvokimo aktus, bet ir tai, kaip estetinis objektas yra kuriamas. Straipsnyje aptariama: kaip Sezemano (...) estetikoje suprantami trys pagrindiniai kūrybos momentai; kokia yra vaizduotės, suvokimo ir atminties sąveika Sezemano estetikoje; kaip kūnas ir vaizduotė dalyvauja žaidime; koks yra asociacijų ir abstrakcijų vaidmuo kūrybinėje veikloje. Sezemano estetikoje išplėtota kūrybinės dinamikos samprata yra artima fenomenologinei kultūros filosofijai. Sezemanas, kaip ir kiti fenomenologinės estetikos atstovai, akcentuoja meno kūrinio, kaip pasaulio patyrimo, sampratą. Meno kūrinys yra kuriamas kaip tokia institucija, kuri yra nukreipta tiek į pasaulio patirtį, tiek į galimybę šią patirtį atverti kitam subjektui. (shrink)

The author argues that according to Sextus Empiricus, the "sensual" nature of the phenomenon is a metaphorical notion, since it is indistinguishably extended both to sensuality and thinking; the phenomenon manifest itself with irresistible force of impact, through a wide range of passive states of mind; the impact of phenomena is always mediated by our ego, because all skeptic expressions are strongly correlated with the first person singular. The article proves that Descartes could not refute the “excess” of skeptical doubt (...) and make an immanent critique of skepticism without borrowing the aforementioned statements of Sextus. Such borrowing has created a common ground for discussion between Descartes and skeptics; made it possible for the meditator to give persuasiveness to careful observation of his own internal experience. Descartes' search for certainty in "Meditations" is entirely based on [а] evidence of "phenomena", "states of mind", "passions"; [b] refusal to agree with the "non-evident" proclaimed by Sextus Empiricus. (shrink)

Книга рассчитана на тех, кто по своей специальности занимается социальной философией и в дальнейшем углубят свои знания в этом вопросе, а также для широкого круга читателей.

Psychologists use identity’s and Ego’s conceptions. The first conception is not clear, the second one from logical point of view is not correct. The aim of this article is to provide the definition of these two conceptions.

En la novela La ciudad y los perros (1963), del escritor peruano Mario Vargas Llosa, se muestra el desbalance que se genera en los cadetes del Colegio Militar Leoncio Prado que se dedican a estudiar enfáticamente (como ocurre con el caso del Esclavo): conduce a la envidia de quienes dominan poco alguna materia, además de que los maestros no apoyan su educación. Un acontecimiento similar es cuando se origina lo opuesto: no se proyecta un buen porvenir en quien no estudia (...) (caso del Jaguar). Sin embargo, pasa algo particular con este protagonista: no necesitó ir a una cárcel luego de haber asesinado al Esclavo para reflexionar sobre su vida, bastó con que se le brindara la oportunidad de aprovechar su existencia en hacer buenas obras para su reivindicación. Esa posibilidad lo configura como un personaje más civilizado y ético. (shrink)

Anthropology in psychology under the title of "personality theories" has been able to be effective in the field of behavioral studies and interpersonal relationships. The need to explain and analyze the true nature of man in the field of "being" - contrary to psychological personality theories that generally identify human nature in the field of "appearance" - caused this article based on Sadra's anthropological opinions and view According to Allport's trait theory, which is one of the pioneers of the trait (...) approach, it should be organized by descriptive-analytical method. The individualistic approach based on traits is the main feature of Allport's and Mulla Sadra's personality theory. The foundation of personality in both theories is based on the most profound characteristics of person; However, in the analysis of Mulla Sadra's philosophical texts, the quality of the appearance of these traits and why they influence the structure of personality and, accordingly, human behavior, have been explained. "Self" or ego, contrary to its abstract concept in Alport's view, is a real and existential thing in Sadrai's system. The dynamism and unity of Alporti's personality can be rationally explained by the rule of "unity of the known and the known" and "intrinsic volitional movement". (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Concordance to Descartes’ “Meditationes de Prima Philosophia.” by Katsuzo Murakami, Meguru Sasaki, Tetsuichi NishimuraTuomo Aho and Mikko YrjönsuuriKatsuzo Murakami, Meguru Sasaki, and Tetsuichi Nishimura. Concordance to Descartes’ “Meditationes de Prima Philosophia.” Hildesheim: Olms-Weidmann, 1995. Pp. v + 355. Cloth, DM 198.00.This is a product from the Descartes database of Tokyo University scholars. It gives an account of the occurrences and contexts of words in the Meditationes (the main (...) text only), aiming at a complete survey of vocabulary. The work keeps strictly to the form of a lexical concordance; in addition to the word lists, there is only a brief instruction. (A bibliographical note about editions might be useful.) Technical realization is excellent. But concordances like this are big and expensive books; could they possibly be published more easily in electronic format?Most words of Descartes’s text are included in the main concordance. There they are listed following the alphabetic order of standard dictionaries, and in each entry the total amount of occurrences of the word is announced. Then every occurrence is quoted in its context (one line = approximately two in the Adam-Tannery standard edition). Quotes within each entry are arranged and their places identified by digits showing the page and line in AT edition.Some function words and most indeclinables are placed in an index which gives only the numbers and locations of their occurrences. In most cases this is certainly reasonable, but some choices are problematic. For example, why have the 638 + 36 occurrences of qui in its two senses (‘who’, ‘what’; ‘how’, ‘whereby’) been printed with full contexts, while the philosophically interesting adverb plane (‘plainly’, 55 times) is to be found merely in the index?Concordances are uncommon for modern philosophy, but they are familiar and valuable tools in work with ancient texts. Obviously they function in linguistic research, and even the present Descartes book has largely the same goal: to serve the study of neo-Latin language. Undoubtedly, a rigorous case study like this is important for such [End Page 135] investigations. (There remains, however, a difficulty, as the editors point out, because the AT text differs from original editions, mainly in matters of orthography and punctuation.) But also a completely nonlinguistic philosopher can benefit from this material. It is useful to see all occurrences of a word together and at once; many careless generalizations could be avoided by checking from a concordance.One can make amusing observations at random. Thus some terms have remarkably low frequencies (notitia, qualitas occur 4 times; materia 3 times; absolutus, principium 2 times; abstractus, definire, dispositio, species 1 time; intentio, possibile not at all). On the other hand, there is an overwhelming concentration on the semantic family round cogitare, cognoscere, comprehendere, concipere, percipere. Descartes has some idiosyncratic favorites, like advertere/animadvertere. One also notices his strong liking for words of seeing and light (15 arguments from lumen naturale!). It hardly is a surprise that his most cherished favorite is ego (492 times).Tuomo Aho and Mikko Yrjönsuuri University of HelsinkiCopyright © 1998 Journal of the History of Philosophy, Inc... (shrink)

Recently, Emil Lask’s work has been the object of renewed interest. As it has been noted, Lask’s work is much closer to phenomenology than that of his fellow Neo-Kantians. Many recent contributions to current discussions on this topic have compared his account of logic to Husserl’s. Less attention has been paid to Lask’s original metaphilosophical insights. In this paper, I explore Lask’s conception of transcendental philosophy to show how it led him to a phenomenological conversion. Lask found in Husserl’s Logical (...) Investigations the possibility of grounding transcendental philosophy in purely objective terms, thus avoiding any risk of psychologism. But he also concluded that the tools found in Logical Investigations needed to be complemented by a method which would inquire back fr om the constituted to the constituting and a way of grounding such a methodological move in experience itself. Lask then provided a model for reduction and motivation without bringing a transcendental ego into the picture. (shrink)

In this paper, implicitly starting from the neuralgic epistemological point caused by Kostas Axelos’ question to Gordana Bosanac: “Will a woman manage to think?”, we will analyse The Second Sex (Le Deuxième sexe, 1949) by Simone de Beauvoir, to deliberately dissolve the irony of Axelos’s question by reading and talking to the text of one of the most important woman philosophers in the history of philosophy. We will interpret The Second Sex as a report on the phenomenology of the relationship (...) between the gendered self and the gender-marked world, in which the social ideals of the feminine shape the experience of the female self and the processes of becoming a woman. The paper is structured into three sections. After the introductory notes, in the first section, entitled “Ad feminam criticism and controversies”, we will present only a few paradigmatic examples of controversies and negative reactions that followed the publication of The Second Sex. In the “Phenomenology of Gender”, the second and key section of the paper, we will pay attention to the original reading of The Second Sex, mapping the existentialist-phenomenological theses on gender in the book. Finally, in the concluding remarks, we will only sketch a few more recent readings of The Second Sex, to point out the current and very engaged affirmations and additions to the ideas that Simone de Beauvoir announced with that philosophical classic. (shrink)

Temporal perspectives allow us to place ourselves and temporal events on a timeline, making it easier to conceptualize time. This study investigates how we take different temporal perspectives in our temporal gestures. We asked participants (n = 36) to retell temporal scenarios written in the Moving‐Ego, Moving‐Time, and Time‐Reference‐Point perspectives in spontaneous and encouraged gesture conditions. Participants took temporal perspectives mostly in similar ways regardless of the gesture condition. Perspective comparisons showed that temporal gestures of our participants resonated better with (...) the Ego‐ (i.e., Moving‐Ego and Moving‐Time) versus Time‐Reference‐Point distinction instead of the classical Moving‐Ego versus Moving‐Time contrast. Specifically, participants mostly produced more Moving‐Ego and Time‐Reference‐Point gestures for the corresponding scenarios and speech; however, the Moving‐Time perspective was not adopted more than the others in any condition. Similarly, the Moving‐Time gestures did not favor an axis over the others, whereas Moving‐Ego gestures were mostly sagittal and Time‐Reference‐Point gestures were mostly lateral. These findings suggest that we incorporate temporal perspectives into our temporal gestures to a considerable extent; however, the classical Moving‐Ego and Moving‐Time classification may not hold for temporal gestures. (shrink)

Intelligent Tutoring Systems (ITS) has a wide influence on the exchange rate, education, health, training, and educational programs. In this paper we describe an intelligent tutoring system that helps student study computer networks. The current ITS provides intelligent presentation of educational content appropriate for students, such as the degree of knowledge, the desired level of detail, assessment, student level, and familiarity with the subject. Our Intelligent tutoring system was developed using ITSB authoring tool for building ITS. A preliminary evaluation of (...) the ITS was done by a group of students and teachers. The results were acceptable. (shrink)

In commemoration of the 150th birthday of M. K. ‘Mahatma’ Gandhi, Douglas Allen, author of Gandhi After 9/11, presents an overview of Gandhi’s philosophy focused on two key values or concepts: Truth (Satya) and Nonviolence (Ahimsa). The presentation is offered as an alternative to non-Gandhians, anti-Gandhians, or reactionary Gandhians who often over-idealized the man and his philosophy. With respect to Ahimsa or Nonviolence, it may be easy to see how the value works against overt, physical violence. However, for Gandhi such (...) examples are only a small part of violence overall. For Gandhi, violence and nonviolence are multidimensional, encompassing our personal ego-driven desires and our widespread economic exploitations. Each dimension of violence or nonviolence is both causal and conditioning, beginning with the experiences of children. Ahimsa should therefore be approached as relational and interconnected. Gandhi approaches the structural violence of the status quo by insisting upon transformative structural nonviolence. Gandhi’s approach to Truth or Satya requires a distinction between Absolute Truth and relative truth. Although Gandhi works with an experiential knowledge of Absolute Truth, he was not an absolutist. Gandhi’s primary focus was upon relative truth, which yields temporary and imperfect ‘glimpses’ of the absolute. In relations with others, we seek kinship with bearers of relative truth. This is the significance of Gandhi’s claim that means and ends are intertwined. With others we seek mutual discovery of relative truths generating greater relative truth. Gandhi’s well known Absolute Nonviolence may prevent us from apprehending its relationship to relative transformations in contextual situations. (shrink)

The agenda -- The instinctual management of feeling -- The instinctual management of life -- Behind the scenes of choice -- Anger -- Going beyond ego -- Belief system components -- Conscious values -- Conscious morals -- Conscious expectations and self-image -- The conscious management of feelings -- Managing 'mad' -- Managing 'sad' -- Managing 'bad' -- Managing 'fear' -- Managing 'glad' -- Integrity : one choice at a time -- Nature meets nurture : the peace of mind perspective is (...) born. (shrink)

I intend to understand from a phenomenological point of view the relationship between figurative consciousnesses (Bildbewusstsein) and other non-original presentations (Vergegenwiirtigungen) such as expectations, recollections or fantasies. I centre my analyses in the difference between figurative consciousness, on the one hand, and a modality of fantasy I cal! “daydream consciousness”, on the other. I stress that figurative consciousness implies apure observational ego, whereas day-dream consciousness is a free construction of the ego’s own personal story. The freedom of”day dream consciousness” has, (...) nevertheless, some important constraints. I emphasize the constraints that come from the passive and affective life of the ego. Finally, I propose new criteria for the phenomenological differentiation between the several kinds of acts of non-original presentation. (shrink)

Tras una breve introducción al materialismo filosófico de Gustavo Bueno y a su antropología, se expone su teoría acerca de la diferencia entre individuo humano y persona, y se distingue entre la muerte del individuo humano biológico y el fallecimiento de la persona humana. Se pasa, entonces, a presentar la diferencia entra las normas éticas, morales y políticas, con el objeto de discutir el significado de una muerte buena y un buen fallecimiento desde cada uno de esos tres sistemas axiológicos. (...) Por último, se expone y discute, tanto desde un punto de vista ético como político, la teoría de la «eutanasia procesal» propuesta por Gustavo Bueno. (shrink)

I sketch an analysis of observing as a particular attitude one can take regarding the surrounding world. I stress some particular features of observation, like the cancelling of the vital engagement. in the world, and the delight that pure observation involves. Then I move to a description of figurative consciousness and its image-world. In the final part, 1 try to show how watching movies displays a new type of observation, based on the empathic connection with the characters, the emergence of (...) a virtual body, and a self-decentered life, where the ego is not an onlooker, but something like an “ in-looker”. (shrink)

This essay represents a novel contribution to Nietzschean studies by combining an assessment of Friedrich Nietzsche’s challenging uses of “truth” and the “eternal return” with his insights drawn from Indian philosophies. Specifically, drawing on Martin Heidegger’s Nietzsche, I argue that Nietzsche’s critique of a static philosophy of being underpinning conceptual truth is best understood in line with the Theravada Buddhist critique of “self ” and “ego” as transitory. In conclusion, I find that Nietzsche’s “eternal return” can be understood as a (...) direct inversion of “nirvana”: Nietzsche celebrates profound attachment to each and every moment, independent from its pleasurable or distasteful registry. (shrink)

Nada propone una interpretación de las diferentes conciencias (arcaica, mágica, mítica, mental e integral) que han ocupado los distintos eones que ha atravesado nuestra especie (urobórico, tifónico, matriarcal, patriarcal y fratriarcal), partiendo de que en todas ellas se ensayan diversos tratos con la nada o lo indeterminado. Se sugiere que, en cada eón, la respectiva conciencia pasa por una fase de ignorancia negativa (no sabe que no sabe), otra de ignorancia positiva (sabe que no sabe), un momento de impasse en (...) el que el decaimiento de una conciencia se cruza con la emergencia de otra, resultando de tal cruce un conocimiento inconsciente (no sabe que sabe), y un momento final de conciencia plena o sabiduría (sabe que sabe) desde el que se precipitan, de nuevo, pero en otro eón y sobre otra conciencia, nuevas ignorancias. (shrink)

In this thoroughly researched but accessibly written book, the respected scholar-monk Bhikkhu Anālayo explores-and sharply criticizes-four examples of what he terms "superiority conceit" in Buddhism: the androcentric idea that women are not suitable for monastic roles and less capable of becoming advanced bodhisattvas the Mahayana notion that those who don't aspire to become bodhisattvas are inferior practitioners the Theravada belief that theirs is the truest, most original expression of the Buddha's teaching the Secular Buddhist opinion that Buddhism is best practiced (...) divorced of ritual and dogma Armed with his rigorous examination of the canonical records, Ven. Anālayo challenges the scriptural basis for these conceits and points out that adhering to such notions of superiority is not, after all, conducive to practice. "It is by diminishing ego, letting go of arrogance, and abandoning conceit that one becomes a better Buddhist," he reminds us, "no matter what tradition one may follow.". (shrink)

Dialogo filosofijos mąstytojų Rosenzweig‘o ir Levino darbų esmė – mirties bedugnės ir asmens tapatumo santykis. Rosenzweig‘as niekį laiko galutiniu kantiškojo mąstymo tašku. Mirtis, kaip egzistencinis niekio patyrimas, buvo laikoma kiekvieno žmogaus realybe sudėtingu amžių sandūros laikotarpiu. Rosenzweig‘ui niekis buvo atspirties taškas, permąstant ir siekiant išsaugoti asmens tapatumą. Asmens tapatumas apsaugo nuo niekio, tačiau jis taip pat yra atviras pokyčiams. Savo ankstyvuosiuose tekstuose Levinas daro panašias prielaidas, laikydamas Buvimą asmens tapatumo pradžia. Levinas plėtojo dialektinę fenomenologiją pradėdamas nuo mirties. Asmens tapatumas traktuojamas (...) kaip hipostazė, tačiau Levino darbe „Totalité et Infini“ įvyksta svarbus lūžis – jame asmens tapatumo šaltiniu laikomas troškimas. Buvimas tampa dėmesio centru kaip antroji elementale pusė, o asmens tapatumas suvokiamas kaip atsiskyrimas. (shrink)

According to a recent and prominent view, a ‘we-perspective’ arises out of a dyadic I-you relation involving a special form of reciprocity in which I relate to another as a you – as somebody who is also attending and addressing me. As important as this argument might be, one obvious limitation lies in that it typically applies to dyadic forms of ‘we’ which are bound to the here and now of face-to-face interactions between ‘ad hoc pairs of individuals’. Drawing inspiration (...) from Sartre’s Critique of Dialectical Reason and Freud’s Group Psychology and the Analysis of the Ego, I will argue that in order to trace a way out of this impasse, one needs to shift the theoretical focus from dyadic face-to-face (immediate) relations of reciprocity between I and You, self and other to ternary relations of ‘mediated reciprocity’ involving the figure and the functions of a third party (le tiers). (shrink)

I argue that Sartre's Transcendence of the Ego draws on Kant's theory of spontaneity to articulate its metaphysical account of consciousness's mode of being, to defend its phenomenological description of the intentional structure of self‐consciousness, and to diagnose the errors that motivate views of consciousness qua person or substance. In addition to highlighting an overlooked dimension of Sartre's early relation to Kant, this interpretation offers a fresh account of how Sartre's argument for the primacy of pre‐personal consciousness works, and brings (...) the extent of his proximity to idealist models of mind into greater relief. It also affords Sartre the resources to respond to criticisms that his account of self‐consciousness relies on a spurious distinction and that his view of freedom cannot explain how consciousness is conditioned by its world. (shrink)

This book, assembled in large part from previous papers and talks, consists of three chapters. The first offers distinctions between types of description and between descriptive and speculative procedures in philosophy, and then a view as to the character of "philosophical facts." Then it turns to the charge that description is really interpretation. On account of the method of composition, the challenge is met in a somewhat disjointed manner. With emphasis on the question of historical and moral relativism, Mohanty returns (...) to the theme in chapter 3 as well. What the latter adds is mainly a comparison of Davidson and Husserl on incommensurable worlds/conceptual schemes; the sketch of a means for overcoming relativism "from within," and for confirming a "belief in moral absolutism as [at least] a regulative ideal" by means of "reflective inner morality" as a particular instance of "tak[ing] up the stance of the transcendental ego". Mohanty compares the conflict in question to that between uncritical contentment with absorption in Hegelian Sittlichkeit and submission to Kantian Moralität. The palm goes to the latter, once it is construed as something to be arrived at precisely through the former. (shrink)

Cet article entend questionner la validité de l’essence de l’ ego dégagée dans la Meditatio IIa, s’il est vrai que son rapport aux corps et à Dieu demeure alors encore indéterminé (§ 1). Il apparaît que les corps, loin d’être purement évacués de re, sont seulement suspendus par une abstraction de suspension (§ 2), tandis que le rapport à Dieu doit être pensé sur le mode de l’ abstractio mentis (§ 3). Il convient alors de nourrir le contraste entre ces (...) deux concepts d’abstraction que Descartes n’a pas formellement distingués, notamment par les différents types de clarté qu’elles suscitent (§ 4). Dès lors, la validité de l’essence de l’ ego se trouve précisée par les deux abstractions de la Meditatio IIa puis enrichie dans le cours des Meditationes, lesquelles s’apparentent dès lors à une égologie progressive (§ 5). (shrink)

Quel type de releve pour la metaphysique l'ethique envisagee comme - philosophie premiere - propose-t-elle? La phenomenologie peut-elle ressaisir le fondement de tout phenomene, obeir a une demarche encore transcendantale tout en destituant l'ego de sa principialite sans cesse reconduite depuis Descartes? La requalification des categories theologiques imposee par la distance de l'autrement qu'etre peut-elle laisser inchange le nom meme de Dieu auquel elle nous ordonne comme a notre definitive tache? Ces questions, Levinas aura contribue a les formaliser et a (...) en imposer l'urgence avec une radicalite a nulle autre pareille. Cet ouvrage se propose d'en eclairer quelques unes a partir d'analyses genetiques de sa pensee, de confrontations avec quelques hautes figures de la tradition philosophique (Husserl et Heidegger, mais aussi Descartes, Spinoza, Derrida, etc.) et de la reactivation de quaestiones disputatae lourdes d'enjeux. Car l'ethique dispense une lumiere propre, sans laquelle nombre de questions nous resteraient durablement insoupconnees; cette lumiere elle-meme doit etre decomposee et se preter a analyse. Lumiere jetee par l'ethique, lumiere jetee sur l'ethique: telle est, en son double genitif, la lucidite de l'ethique.". (shrink)

This book tries to bring together the work of Marx, Freud and Lacan. It does this not by enumerating what might stereotypically be considered to be the central theses of these authors and then proceeding to combine them – a method that is inevitably doomed to failure – but instead by confronting each one of their oeuvres with what might best be described as its extimate core. The work of Marx is confronted with a problematic that implicitly, and at times (...) even explicitly, runs throughout it: that of the splitting, dividing and doubling (or, perhaps better, knotting) of the (proletarian) subject. The work of Freud is confronted – following on from this analysis of Marx – with the hidden social and historical determination of its own most revolutionary insight, that »the nucleus of the ego is unconscious«; and this social and historical determination itself in turn allows for a reinscription of the three fundamental categories of Lacanian psychoanalysis: the symbolic, the imaginary and the real. (shrink)

En este artículo, examino la transformación del gesto hermenéutico de Heidegger respecto a los grandes textos de la filosofía occidental. Defiendo que, entre 1920 y 1939, Heidegger pasa de un trabajo de «destrucción fenomenológica», donde la interpretación se mide a partir de la experiencia de fenómenos positivos (la historia, el sí-mismo, la fe, la existencia) a un trabajo de «destrucción poiética», dirigido hacia una historia «por venir», ligada a una «experiencia originaria» de la cual tan solo el poeta (Hölderlin) y (...) el pensador (Heidegger) parecen tener la llave. Sin embargo, el pensar heideggeriano amenaza así con hundirse en una forma de hybris (o de desmedida), al sobrepasar la finitud constitutiva de toda hermenéutica digna de ese nombre. (shrink)

La Planificación en los Ejércitos abarca múltiples facetas, desde la determinación de su entidad, composición y misiones, al establecimiento de los posibles escenarios de intervención. En esta planificación han de tenerse en cuenta no sólo datos conocidos o predeterminados, sino también factores inciertos referidos especialmente a los riesgos o amenazas que presumiblemente tendrán que afrontar o evitar En este artículo se consideran los parámetros conocidos y se pasa a analizar qué es, cómo se elabora y qué productos puede proporcionar la (...) Inteligencia Militar para apoyar el proceso de planificación. Se estudian sus analogías y diferencias con algunas técnicas de exploración del futuro, estableciéndose una relación de complementaridad entre la Inteligencia y la Prospectiva. Finalmente se contempla la previsible evolución del Sistema de Inteligencia Militar al que se le augura un papel más relevante, si cabe, en el seno de las Fuerzas Terrestres del futuro. (shrink)

The fact that Descartes describes mind and body as two fundamentally different entities has mostly led to the view that he has to be seen not only as the father of modern Philosophy, but also as the father of substance dualism. Against this commonsense view, I will argue that Descartes’ dualism does not primarily aim to prove an ontological, but a transcendental distinction between mind and body as a constitutional fact of human existence. As a consequence, Descartes’ dualism has to (...) be seen as a kind of perspectivism: Depending on one’s point of view, the human mind can, according to Descartes, be seen as part of a union with the body, as self-consciousness (“ego cogito”) or, from a naturalistic point of view, as a natural function that has its correlate in the human brain. (shrink)

This article offers three reflections on the nature of the metaphysical ‘wall’ erected between the ‘Included’ and the ‘Excluded/Other’ by the concept of private property and its implementation in a state’s legal apparatus. The first reflection explores the reality of the concept of private property, using Louis Althusser’s conception of ideology, in order to demonstrate that the liberal conception of private property masks power operating on two levels: the formal, repressive state apparatus, and the deeper, the personal, the real, the (...) actual level, which allows the Included to act upon ego in ways that negatively affect the Excluded/Other found in the ideological state apparatus. The second argues that the masked power that is private property permits war to be waged by the Included as against the Excluded/Other at two levels: intra-state and inter-state. This reveals a paradox in the distinction between Included and Excluded/Other: while the distinction demonstrates the allocation of power over resources, the reality is that every individual on earth is both Included and Excluded/Other. The final reflection briefly considers what could replace private property as a means of allocating goods and resources within a society. (shrink)

In Poetics of Reverie he considers the absolute origins of that imagery: language, sexuality, childhood, the Cartesian ego, and the universe.

La nueva ley de bioética en Francia, propuesta en 2019 y aprobada por la Asamblea Nacional el 29 de junio de 2021, introduce en su artículo primero, relativo a las Tecnologías de Reproducción Artificial (ART por sus siglas en inglés), modificaciones al artículo L. 2141-2 y L. 2141-3 de la ley número 2011-814 de 7 de julio de 2011 relativa a la bioética. Abre así el camino a “cualquier pareja formada por un hombre o una mujer o por dos mujeres (...) o cualquier mujer soltera”. Como resultado, se rompe el vínculo entre el derecho y la bioética. Mientras que el derecho debe proteger el interés individual, la bioética le recuerda al derecho que también debe protegerse el bien común. De ahí las siguientes interrogantes que surgen a raíz de esta nueva ley de bioética: ¿las ART son un derecho para todos? ¿Es legítimo reivindicarlo en nombre de la igualdad? ¿Qué pasa con la justicia? En este artículo me gustaría abordar el tema desde un punto de vista biojurídico, situando el problema en el marco de la filosofía del derecho. (shrink)