William Parry conceived in the early thirties a theory of entail-
ment, the theory of analytic implication, intended to give a formal expression to the idea that the content of the conclusion of a valid argument must be included in the content of its premises. This paper introduces a system of analytic, paraconsistent and quasi-classical propositional logic that does not validate the paradoxes of Parry’s analytic implication. The interpretation of the expressions of this logic will be given in terms of a (...) four-valued semantics,and its proof theory will be provided by a system of signed semantic tableaux that incorporates the techniques developed to improve the efficiency of the tableaux method for many-valued logics.
1. Introduction. (shrink)

Este artículo examina algunos de los problemas que presenta el tratamiento lógico de las obligaciones prima facie en la obra de Carlos Alchourrón. Por una parte, señalaremos que su sistema para los condicionales derrotables DFT no formaliza adecuadamente la noción intuitiva de condición contribuyente que Alchourrón utiliza para elucidar la de condicional derrotable. Por otra parte, argumentaremos que la noción de deber prima facie de David Ross no queda adecuadamente formalizada en el sistema AD de lógica deóntica que Alchourrón (...) construye como una extensión de DFT. This paper deals with some problems concerning the logical treatment of prima facie obligations in the work of Carlos Alchourrón. On the one hand, we will argue that his DFT system for defeasible conditionals does not adequately formalize the intuitive notion of contributory condition used by Alchourrón to elucidate the notion of defeasible conditional. On the other hand, we will argue that David Ross' notion of prima facie duty is not adequately formalized in Alchourrón' s deontic system AD, an extension of his DFT logic. (shrink)

This paper introduces a technique for measuring the degree of (in)coherence of inconsistent sets of propositional formulas. The coherence of these sets of formulas is calculated using the minimal models of those sets in G. Priest's Logic of Paradox. The compatibility of the information expressed by a set of formulas with the background or domain knowledge can also be measured with this technique. In this way, Hunter's objections to many-valued paraconsistent logics as instruments for measuring (in)coherence are addressed.

It is usually accepted in the literature that negation is a contradictory-forming operator and that two statements are contradictories if and only if it is logically impossible for both to be true and logically impossible for both to be false. These two premises have been used by Hartley Slater [Slater, 1995] to argue that paraconsistent negation is not a “real” negation because a sentence and its paraconsistent negation can be true together. In this paper we claim that a counterpart of (...) Slater´s argument can be directed against the negation operator of classical logic. Carnap’s discovery that there are models of classical propositional logic with non-standard or non-normal interpretations of the connectives will be used to build such an argument. One such non-normal valuation which can be added to the set of classically admissible valuations without altering the set of theorems or the set of valid consequences assigns true to every well-formed formula and, therefore, assigns a designated value to every formula and its negation. We ponder the consequences of these arguments for the claims that paraconsistent negations are not genuine negations and that the negation of classical logic is a contradictory-forming operator. (shrink)

Una interpretación particularmente influyente de la teoría de la implicación lógica de Bertrand Russell y Clarence I. Lewis es la propuesta por Quine en su artículo “Reply to Professor Marcus”. Allí Quine sostiene que la lógica modal de Lewis nació en pecado: el pecado de confundir uso con mención, ya que cuando se afirma que una oración implica lógicamente a otra, estas oraciones no están siendo usadas sino mencionadas. Según la interpretación de Quine, Clarence I. Lewis persistió en el error (...) de Russell, que consistió en confundir la implicación material con la implicación lógica, y confundió la implicación estricta con la implicación lógica. Estos ‘pecados’ de Russell y Lewis pueden entenderse mejor si se tiene en cuenta que tanto Lewis como Russell sostienen que los axiomas y los teoremas en un cálculo lógico se usan de dos maneras: (a) como premisas a partir de las cuales se obtienen nuevos teoremas, y (b) como reglas de inferencia mediante las cuales se obtienen nuevos teoremas. En efecto, estos autores suscriben la teoría del doble uso de los principios lógicos que parece originarse en la obra de Peano y que ha sido casi completamente ignorada en la literatura acerca de la historia de la lógica. -/- A particularly influential interpretation of Bertrand Russell’s and Clarence I. Lewis’s theory of logical implication is the one proposed by Quine in his article "Reply to Professor Marcus". In that article Quine argues that Lewis's modal logic was born in sin: the sin of confusing use with mention, since when it is stated that a sentence logically implies another sentence, these sentences are not being used but mentioned. According to Quine's interpretation, Clarence I. Lewis persisted in Russell's error, which consisted in confusing material implication with logical implication, and confused strict implication with logical implication. These 'sins' of Russell and Lewis can be better understood if we take into account that both logicians argue that the axioms and theorems in a logical calculus are used in two ways: (a) as premises from which new theorems are obtained, and (b) as rules of inference by which new theorems are obtained. In fact, these authors subscribe to the theory of the double use of logical principles that seems to originate in Peano's work and that has been almost completely ignored in the literature about the history of logic. (shrink)

This book recovers Dionysus and Apollo as the twin conceptual personae of life's dual rhythm in an attempt to redesign contemporary theory through the reciprocal affirmation of event and form, earth and world, dance and philosophy.

This article aims at contributing to the contemporary reception of Heidegger’s thought in eco-philosophical perspective. Its point of departure is Heidegger’s claim, in his Bremen lectures and The Question Concerning Technology, that today the earth is submitted to permanent requisition and planned ordering, and that, having thus lost sight of its auto-poiesis, we are no longer capable of listening, tuning in, and singing back to what he calls in his course on Heraclitus the “song of the earth.” Accordingly, first we (...) examine how the inherently reciprocal dynamics of “earth” and “world,” as thematised by Heidegger in The Origin of the Work of Art, have become opaque. Second, we analyse whether it is possible to find those same dynamics at play behind Heidegger’s “Fourfold,” which we propose to reread in binary key in dialogue with contemporary anthropology, from Bateson and Lévi-Strauss to Wagner and Viveiros de Castro, and in light of Guattari’s notion of “trans-entitarian generativity.” Third, we stress the need to reposition Heidegger’s thought alongside contemporary concerns on “worlding” and we explore its plausible intersections with today’s object-oriented ethnography. Lastly, we discuss the possibility of rereading Heidegger’s Fourfold afresh against the backdrop of Heidegger’s non-foundational thinking, as a conceptual metaphor for the joint dynamics of Abgrund and Grund. (shrink)

En este texto se discuten los principales desarrollos de Alain Badiou en cuanto a las aportaciones de las matemáticas a una ontología materialista de lo múltiple, desde una perspectiva platónica; a través de éstas Badiou pretende enfrentar el reto que implica la antifilosofía de Jacques Lacan. Posteriormente, con base en la crítica que Slavoj Žižek realiza a las nociones de presentación y representación de Badiou, se juzgan los límites y las posibilidades de su propuesta ontológica.

Our purpose in this study – which stands at the crossroads of contemporary philosophy, anthropology, and religious studies – is to assess critically the plea for radical contingency in contemporary thought, with special attention to the work of Meillassoux, in light, among other things, of the symptomatic presence of Pauline motifs in the late twentieth to early twenty first-century philosophical arena, from Vattimo to Agamben and especially Badiou. Drawing on Aristotle’s treatment of τύχη and Hilan Bensusan’s neo-monadology (as well as (...) on the network biology of David George Haskell, Scott Gilbert’s holobiont hypothesis, and Terrence Deacon’s teleo-dynamics), we ask what is missing in such plea, from a theoretical standpoint. Next, we examine the relation between radical contingency and worldlessness in dialogue with Leroi-Gourhan’s theory of biocultural evolution, Lévi-Strauss’s structural anthropology, Pierre Clastres’s ethnography, Heidegger’s philosophy of language, and contemporary authors like Eduardo Viveiros de Castro and Patrice Maniglier. These two parallel lines of inquiry help us explore what radical contingency, in turn, prevents us from thinking: the intersection of ontology, cosmopolitics, and modality. (shrink)

Journal Name: Semiotica - Journal of the International Association for Semiotic Studies / Revue de l'Association Internationale de Sémiotique Volume: 2013 Issue: 195 Pages: 45-68.

This title provides an overview of the atomic nucleus and the theories that seek to explain it. Bringing together a systematic explanation of hadrons, nuclei, and stars for the first time, the author provides the core material needed by students of physics to acquire a solid understanding of nuclear and particle science.

Según Oliver Marchart, autores como Badiou, Lefort, Rancière o Laclau son parte de una misma corriente: el pensamiento político posfundacionalista. Su caracte-rística central no es el rechazo de todo fundamento del orden político, sino de todo fundamento que pretenda ser necesario. En oposición a esta postura y, a partir de un análisis del concepto de hegemonía, se busca mostrar cómo el pensamiento de Laclau no se libra de la metafísica, sino que, por el contrario, desarrolla políticamente la que es -según (...) Heidegger, el padre espiritual del posfundacionalismo- su forma consumada: la metafísica nietzscheana de la voluntad de poder. According to Oliver Marchart, authors such as Badiou, Lefort, Rancière or Laclau are representatives of postfoundationalist political thought, which does not reject all foundations of the political order, but rather those that claim to be necessary. In opposition to this viewpoint and on the basis of an analysis of the concept of hegemony, the paper seeks to show how Laclau's thought fails to free itself of metaphysics. Rather, it develops politically that which according to Heidegger, the "spiritual father" of postfoundationalism, is its consummated form: Nietzsche's metaphysics of the will to power. (shrink)

Como bien su título indica, el presente artículo busca dar cuenta de la génesis de la razón humana. Lo anterior se lleva a cabo, en primera instancia, a través del análisis de la Idea de Dios como lo que, según Schelling, es el contenido de la razón humana, aunque por ello, precisamente, él se constituye como algo racional. Es justamente este carácter racional de Dios lo que constituye el paso de lo absoluto a él, es decir, lo que Schelling denomina (...) la forma más primaria del espíritu. Esta búsqueda de la genealogía de la razón se lleva a cabo, en el presente texto, en los libros “Escrito sobre la libertad” (1809) y en las diferentes versiones de “Las edades del mundo” (1811-1815). En estos textos se elabora un análisis de la presencia de pensadores alemanes como Kant y Fichte en el pensamiento schellinguiano y, además, de conceptos como acto, a través del cual se busca dar cuenta de mejor manera de la llamada potencia originaria, es decir, del querer de aquello llamado ser originario. Así, a través de este análisis, se concluye, por ejemplo, que la potencia es lo siempre pensable que genera el acto pensar. Respecto a una teoría de la racionalidad esto significa lo siguiente: la razón, cuya forma ontologizada es Dios, se instituye espontáneamente a sí misma pero sobre una base que ella no ha puesto. (shrink)

Las nociones de "uno" y de "múltiple" han sido, históricamente, objeto de tratamiento, a la vez, filosófico y teológico. En el contexto de la filosofía islámica oriental, y en el marco de su vertiente más específicamente neoplatónica, el "Príncipe de los Teósofos", Sadrá Sirázi (ob. 1050/1640), estudia ambas desde una perspectiva ontológica y distanciándose del enfoque consignado al respecto por los filósofos peripatéticos del Islam. Adaptando y continuando, de un lado, la gnosis de 1km aI-'Arabi, y, de otro, la sabiduria (...) iluminativa de Sohravardi, MollA Sadrá discute la distinción aviceniana entre un Ser Necesario y una multiplicidad de seres posibles, así como la posibilidad de considerar accidental la realidad de la existencia. Basado en la eoimplicación de tres conceptos fundamentales: i~álat al-wu9ñd (prioridad del ser), i,vahdat al-wu9i2d (unidad del ser) y tagkik (diferenciación y gradación intensiva del ser), el univocismo monadológico de 5adrá puede, por otra parte, permitirnos reevaluar ciertas cuestiones filosóficas que pugnan por ser examinadas hoy a una nueva luz. (shrink)

In his final writings Guattari designed a four-functor meta-model with which to map subjective resingularisation against the backdrop of what he saw as the late-modern admixture of ecological collapse, social deterioration and subjective decomposition. I examine here Guattari’s fourfold in neo-structuralist terms and then engage in a discussion on the difference between worlding and deterritorialisation, reassessing in this sense Guattari’s concept of machinic indices in conversation with the works of anthropologists. Further, I show that Guattari’s fourfold is reminiscent of Heidegger’s (...) Geviert, which I place at the very core of Heidegger’s project of overcoming the modern Ge-stell. Lastly, from the fact that Guattari’s fourfold opens onto the question of worlding and that Heidegger points to our incapability to tune in and sing back to the earth’s song, I draw the conclusion that they put forward an eco-cosmo-poetics that points beyond the flat ontology of today’s new materialism and the subtractive logic of speculative realism. (shrink)

Constellations, Volume 26, Issue 3, Page 475-491, September 2019.

‘I don’t believe that we can change moral intuitions except as educators – that is, not as theoreticians and not as writers’. (Jürgen Habermas 1992, 202) ‘The thinker as lifestyle, as vision, as ex...

Prácticamente ningún estudioso duda de que la llamada historia deuteronomista o “de la segunda Ley”, incluida en el corpus bíblico para configurar algunos de los principales libros que lo componen, fue redactada durante el exilio babilónico y revisada posteriormente. Y no se produce esa duda porque el estudio histórico-crítico del texto bíblico, así como el análisis histórico del periodo correspondiente, han venido a mostrar, que la compilación y definitiva puesta por escrito de los libros históricos de la Biblia tuvo lugar (...) en una época mucho más tardía de lo dogmáticamente establecido. Pues bien, similar método histórico-crítico se aplica hoy en día también al estudio del texto coránico, si bien con mucho menor seguimiento y aún rodeado de una serie de estereotipos narrativos asociados al dogma islámico pero que entre numerosos estudiosos no es menos dogmático. (shrink)

El presente artículo consta de dos partes. En la primera trataré de proponer una nueva hipótesis, basada en las distinciones formuladas por A. Ritschl, F. J. A. Hort y M. Simon y en la particularidad del cristianismo asirio, acerca de la naturaleza del judeocristianismo y sus divisiones. En la segunda trataré de ofrecer al lector una mirada al peculiar cristianismo asirio de los primeros siglos de la era común por medio de un resumen de los argumentos esgrimidos por Afraates (fl. (...) ca. 300-350 d.C.) en defensa de la divinidad de Cristo en su Demostración 17: Sobre Cristo en tanto que Hijo de Dios. (shrink)

This essay pursues Gilbert Durand’s plea for a new anthropological spirit that would overcome the bureaucracy-or-madness dichotomy which has since Nietzsche left its imprint upon contemporary thought, forcing it to choose between an “Apollonian” ontology established upon some kind of first principle and a “Dionysian” ontology consisting in the erasure of any founding norm. It does so by reclaiming Dionysus and Apollo’s original twin-ness and dual affirmation in dialogue with contemporary anthropological theory, especially Roy Wagner’s thesis on the interplay of (...) “elicitation” and “containment” in sociocultural life. What would happen then, I ask, if we were to reimagine today’s philosophical game – which after Heidegger Deleuze, and Derrida turns variously and increasingly around subtraction – otherwise: as a chiastic board on which Apollo would cut Dionysus’s continuum, which Dionysus would in turn restore despite Apollo’s cuts, and on which the obliteration of any of the two gods would entail the inevitable dismemberment of the other? Accordingly, I offer a full reassessment of Dionysus’s and Apollo’s complementary roles in ancient-Greek culture in discussion not only with Nietzsche’s Dionysian philosophy but also with Ihab Hassan’s postmodern critique of Orpheus. All of it less with the purpose of putting forward a new metaphysics than with the intent of restating the translucent-ness that keeps together reality and thought against any claim that they are either transparent or opaque to one another. (shrink)

Presentamos en este escrito la doctrina sufi relativa a la teleonomía y expresión divinas y al modo en que los hombres son interpelados por su actividad, luz, y beneficencia, con especial atención a la obra de Muhyi'd-din Ibn al-`arabi y conforme a los contenidos de una enseñanza que remite, asimismo, al horizonte temprano del pensar occidental. Querríamos contribuir con ello a esclarecer, desde una óptica filosófica, algunos de los motivos preliminares de la teoreticidad característica de la espiritualidad islámica.