abstract: One of the most prolific approaches to the comparative study of Buddhist and Christian philosophy has been the use of Buddhist anti-metaphysicism to overcome the allegedly obsolete metaphysical discourse of Christianity. This approach has been practiced, among others, by Edgar Bruns, Frederik Streng, Joseph O'Leary, and John Keenan. Keenan's 1980–1990s seminal works were determinative in that they appeared to rely on intuitive and evident premises: Christianity became infused with Greek metaphysical concepts early on; consequently, it adopted the forms (...) of essentialism and ontological discourse practiced in metaphysics. That discourse has now become obsolete and must be overcome; Buddhist anti-metaphysicism helps overcome it; hence, Christianity can learn from Buddhism. In this paper, I show that although Keenan presents the first of these claims as self-evident, it is in fact highly polemical. Its origins lie in Albrecht Ritschl's and Adolf von Harnack's Hellenization theory. While the theological and historical background to this theory has been debated, Keenan does not engage in these debates. Even more, he transforms the theory in such a way that it becomes incongruent with its inherent aim. Following the problems implied on these two levels, I suggest that Keenan's project makes itself vulnerable to incoherencies. In the end, I argue for the overcoming of antimetaphysicism as a basis for Buddhist-Christian dialogue. (shrink)

Analiso e critico neste artigo a solução apresentada por Robert Brandom para o problema por ele formulado acerca do critério de distintividade das percepções presentes nas meras enteléquias. Brandom considera ser problemática a vinculação entre distinção e consciência feita por vários intérpretes de Leibniz com o propósito de dar conta dos diferentes graus de distinção das percepções, pois tal vinculação somente pode ser válida para almas e espíritos, não se aplicando às enteléquias, as quais não são dotadas de nenhum tipo (...) de senciência ou de reflexão. Em função disso, Brandom propõe uma interpretação que não apresentaria essa difculdade. Segundo essa proposta, uma percepção será tão mais distinta quanto maior for seu domínio expressivo, isto é, seu grau de distinção será determinado pela quantidade de inferências que se deixam realizar a partir dela. Torna-se possível, assim, de acordo com ele, a comparação de diferentes percepções e a ordenação delas em uma série que vai das menos distintas às mais distintas tomando como base seus respectivos domínios expressivos. Mostro neste artigo que tanto esse – a meu ver, aparente – problema levantado por Brandom quanto a solução por ele proposta decorrem de uma compreensão parcial e equivocada da teoria leibniziana das mônadas, de tal forma que estaríamos aqui diante de uma solução equivocada para um problema inexistente. (shrink)

The main objective of this research is to identify the current panorama of scientific production associated with governance in university institutions. A bibliometric analysis was developed in Scopus using R Core Team 2022-Bibliometrix and Vosviewer software. The results highlight the countries with the highest productivity in the topic of study, with the most representative authors favoring the understanding of governance. The main thematic clusters stand out. It recognizes the role of university governance and its migration to direct spaces and the (...) transition from a face-to-face model. (shrink)

O principal objetivo deste artigo é mostrar, contra as interpretações da filosofia de Leibniz que tendem a reduzir sua noção de substância a uma concepção derivada unicamente de considerações de natureza lógica, que o conceito leibniziano de substância possui raízes lógicas, físicas e teológicas que são mutuamente independentes.

The purpose of this paper is to explore the impact that developments in transhumanist technologies may have upon human cultures, and to do so by exploring a potential debate between Habermas and the transhumanists. Transhumanists, such as Nick Bostrom, typically see the potential in genetic and other technologies for positively expanding and transcending human nature. In contrast, Habermas is a representative of those who are fearful of this technology, suggesting that it will compound the deleterious effects of the colonisation of (...) the lifeworld, further constraining human autonomy and undermining the meaningfulness of the lifeworld by expanding the technological control and manipulation of humanity. It will be argued that these opposed positions are grounded in fundamentally different understandings of the consequences of scientific and technological advance. On one level, the transhumanists remain confident that the lifeworld has within it the resources necessary to find meaning and purpose in a society deeply infused by genetic technology. Habermas disagrees. On another level, the difference is articulated by Horkheimer and Adorno in Dialectic of Enlightenment, primarily by challenging what may be understood as a Baconian faith in science as a project for the domination of nature. While the transhumanists broadly embrace this faith, Habermas returns to something akin to Horkheimer and Adorno’s pessimistic scepticism. (shrink)

Consider two competing interpretations of Kant's Critique of Pure Reason: the epistemic and cognitive interpretations. The epistemic interpretation presents the first Critique as a work of epistemology, but what is more, it sees Kant as an early proponent of anti-psychologism—the view that descriptions of how the mind works are irrelevant for epistemology.2 Even if Kant does not always manage to purge certain psychological-sounding idioms from his writing, the epistemic interpretation has it, he is perfectly clear that he means his evaluation (...) of knowledge to be carried out independently of psychology.3 In contrast, the cognitive interpretation presents the first Critique as a description of the operation of human .. (shrink)

Abstract.This paper responds to the Expert Patient initiative by questioning its over-reliance on instrumental forms of reasoning. It will be suggested that expertise of the patient suffering from chronic illness should not be exclusively seen in terms of a model of technical knowledge derived from the natural sciences, but should rather include an awareness of the hermeneutic skills that the patient needs in order to make sense of their illness and the impact that the illness has upon their sense of (...) self-identity. By appealing to MacIntyre’s concepts of “virtue” and “practice”, as well as Frank’s notion of the “wounded story-teller”, it will be argued that chronic illness can be constituted as a practice, by building a culture of honest and courageous story-telling about the experience of chronic suffering. The building of such a practice will renew the cultural resources available to the patient, the physician and the rest of the community in understanding illness and patient-hood. (shrink)

Framed within the development policies for the region, educational agendas for Latin America represent specific commitments that transcend the improvement in the results of specific tests permeating both pedagogical practices and conceptual frameworks in which these ones acquire meaning. This paper covers some of the commitments made by these agendas and develops the general framework in which participation of philosophical community is expected and required as a guarantor and promoter of the construction of spaces for reflection and action on educational (...) system. (shrink)

El objetivo de este trabajo es dar cuenta de los conceptos de sujeto, subjetivación y ontología histórica de nosotros mismos. Estas categorías son esenciales en las pesquisas de Foucault de los años 80-84. De igual manera, desde estos conceptos, Foucault pudo pensar al sujeto de forma alterna al modo como este fue configurado en Occidente. En efecto, en sus intensas búsquedas encuentra en la tradición moderna, Baudelaire y Kant, pistas para considerar al sujeto no como un dato estático, sino como (...) alguien que se gestiona a través de procesos históricos que lo van delineando y que lo habilitan en la empresa de construirse, de elaborarse a sí mismo, esto es, mediante procesos de subjetivación. Finalmente, la tradición antigua, es decir, la tradición greco-latina, le ofrece elementos teóricos sustanciales para reflexionar sobre las condiciones en las que se pueden configurar modos de vida, estilos de existencia que operen como ejes de resistencia a las formas que se nos han impuesto. (shrink)

The realization that there is a process of transnationalization of the Brazilian prison-based criminal group self-named First Command of the Capital can only be understood as an effect of the practices, forms of operation, activities, and configurations taken by criminal networks within the structural changes associated with globalization, particularly the dynamics of the illicit markets for cocaine and marijuana. Understanding PCC's process of transnationalization entails considering the specificities of a group that has its origins in prisons and the particularities of (...) the Brazilian criminal dynamic, in the center of which prisons occupy an increasingly important place. Even though PCC has participated and amplified its international presence, and has in fact entered these global networks to operate within them, they do so in a way that is still devoted to its performance in Brazil. However, there are elements that indicate that the group is evolving toward new configurations in this global criminal market, especially that of drug trafficking. (shrink)

The purpose of this paper is to explore the impact that developments in transhumanist technologies may have upon human cultures (and thus upon the lifeworld), and to do so by exploring a potential debate between Habermas and the transhumanists. Transhumanists, such as Nick Bostrom, typically see the potential in genetic and other technologies for positively expanding and transcending human nature. In contrast, Habermas is a representative of those who are fearful of this technology, suggesting that it will compound the deleterious (...) effects of the colonisation of the lifeworld, further constraining human autonomy and undermining the meaningfulness of the lifeworld by expanding the technological control and manipulation of humanity. It will be argued that these opposed positions are grounded in fundamentally different understandings of the consequences of scientific and technological advance. On one level, the transhumanists remain confident that the lifeworld has within it the resources necessary to find meaning and purpose in a society deeply infused by genetic technology. Habermas disagrees. On another level, the difference is articulated by Horkheimer and Adorno in Dialectic of Enlightenment, primarily by challenging what may be understood as a Baconian faith in science as a project for the domination of nature (where nature is an infinitely malleable material, to be dominated and shaped, without adverse consequences, purely for the purposes of human survival). While the transhumanists broadly embrace this faith, Habermas returns to something akin to Horkheimer and Adorno’s pessimistic scepticism. (shrink)

If we consider human thought as the, so far, ultimate, if not supreme, stage in the evolution of life on Earth, we must also try to understand the evolutionary conditions that allowed it to emerge, and that leads us to look again at living organization.Whatever the origins of life (cf. the text of Jacques Reisse, p. 53), it is clear that the oldest living organization, that of a protobacteria, is extremely complex in its functional and complementary association of extremely diverse (...) macro-molecules, and that this complexity includes in particular: a) the organization of exchanges with an environment from which it draws both matter-energy and organization ; b) a permanent process of self-reorganization through the replacing of molecules that have deteriorated and through the production of new ones; c) the organization of the self-reproduction of the creature through division. An organization of this kind includes a quasi-informational dimension (the hereditary message inscribed in the genes and the capacity to extract information from the environment), a quasi-computational dimension (the processing of data, via indices or quasi-signs from the interior and exterior), and a communicational dimension (internal RNA-protein communication and external communication with its congeners). In short, from the beginning, a living being is the product/producer of a self-eco-organization the nature of which is at the same time computational, informational, and communicational. In other words, within every living organization, there is a cognitive dimension, but this cognitive dimension is undifferentiated within it. (shrink)

This paper aims to answer the question: what does the realism of laws of nature consist of? To achieve this, in the first part, three philosophical accounts of laws of nature are presented and examined: the universalist, the dispositionalist and the counter-factualist. The presentation and examination focuses on the answer given by each of these accounts to the question: what is a law of nature? Later, in the second part, convergences and divergences between these three accounts are shown. Finally, in (...) the third section, the points of agreement between them are put together to advance the fundamental thesis that encompasses each of these accounts as realist accounts of laws of nature. This thesis, I argue, is at the end the core of the general realist stance on laws of nature that I name “Realism of Laws of Nature”. (shrink)

El presente artículo reflexiona sobre los orígenes del pragmatismo atendiendo puntos importantes para implicaciones epistemológicas que buscan servir luego de clave para una perspectiva para el pensamiento del sur del continente. Hay una exposición de aspectos centrales que sobre el pragmatismo expuso Charles Pierce, específicamente sobre las creencias, el signo como mediación cognitiva, así como una consideración de las ciencias para comprender el papel tanto del razonamiento como de la percepción y el instinto. Igualmente, se exponen elementos claves de la (...) teoría del conocimiento de John Dewey, quien ante el rechazo declarado al racionalismo cartesiano y sin limitarse a la experiencia como punto de referencia para la clarificación conceptual, se encamina más a unas vivencias y contactos con un mundo observado comprometiendo así la realidad sentida la propia mente. El pragmatismo implica atención a lo que nos rodea sin generar separaciones entre sensibilidad y razón o entre pensamiento y emoción, lo cual hace que los asuntos de la ciencia y del conocimiento no se den ajenos a las acciones democráticas entre los individuos activos y sus colectivos. (shrink)

Using the notion of territorialization, the text traces connecting points between classical American pragmatism and contemporary Latin American philosophy as an effort to counter the usual criticism that states that because of its origins in the north of the continent pragmatism has nothing to offer to the construction of any sound philosophy in the south, while recognizing that its history, that of pragmatism, can be read in parallel of the history of the ways in which Latina American philosophies were built (...) since the beginning of the 20th century. (shrink)

Vasco de QuirogaIt was precisely when printing became popular in Europe - which, for the first time in history, permitted the conservation and mass diffusion of ancient Greek, Arab, and Latin writings, a fact that signalled the beginning of the Renaissance - that the Letters of Amerigo Vespucci first appeared. These letters, like a revelation, speak of a novus mundus, a new world of unknown flora, fauna, and men, that contradicts the findings of Ptolemy‘s eminent Cosmography (published in 1478, in (...) Rome), Theophrastus's History of Plants (published in 1498, in Venice), and the hallowed treatises of Aristotle, which were then in fashion. (shrink)

O texto Oração contra Leócrates, da autoria do ateniense Licurgo, remete para um processo judicial ocorrido em 330 a. C., movido a Leócrates, um outro cidadão de Atenas, por traição à polis após a derrota na Batalha de Queroneia, em 338 a. C. Nesta edição, da responsabilidade do Professor Doutor José António Segurado e Campos, optou-se pela tradução do original grego, pela incorporação de textos históricos e historiográficos sobre Licurgo ou as matérias do processo e por esclarecimentos prest...

Volume 14, Issue 2, May 2020, Page 127-128.

In the mid-1970s the sometime manager of Manchester City, Crystal Palace, and Sporting Lisbon, Malcolm Allison, was interviewed for the position of USA’s national soccer coach. While in the USA, Al...

Some of the time we are conscious. But we are a very small part of the universe, and consciousness, so it seems, is a very small part of us. Yet that very small part is the starting-point of all knowledge and the field in which all our experience occurs.

After life itself, freedom is man's most precious and esteemed possession; and consequently it is the most worthy causes; and when there is doubt about someone's freedom, one owes it to oneself to answer in favor and to judge in favor of freedom. This precept is equally true for Blacks as for Indians.Bartolomé de Las Casas, Tratados, 1552Our America has not fully realized the extent of the African continent's influence on the cultural and ethnic genesis of Latin America. This aspect (...) of its history remains foreign to it and almost consciously denied: a denial that is the legacy of a racial complex created by the European mentality during the course of the Conquest. One of the characteristics of American humanism, however, lies within the valorization of the multi-ethnic origins of Latin American culture; this is why one cannot ignore the breadth of the African contribution to the American identity and the circumstances that determined this contribution. (shrink)

The real, thought of as human reality, that is, a mixture of the imaginary, mythology, emotions, flesh, passions, suffering, love, is always surprising, full of possibilities and hard to grasp. A thinking adapted to the complex reality of our earthly homeland cannot be a trivial realism content with the established order and accepting the victory of the victorious. On the contrary, understanding of reality, lucidity are often the result of an ethical revolt against the fait accompli, against certainty. The thinking (...) suggested by Morin attempts to move beyond the alternatives between, on the one hand, the worst option: the utopia that thinks it is realistic, and on the other the utopia that knows it is utopia, and is therefore harmless, outside the real. The hope is to introduce the poetry of intensity into reality, to resist the oppressive forces of pseudo-realism by cultivating the garden of our earthly homeland. (shrink)

La siempre latente posibilidad de ver que la filosofía abandone las escuelas se revisa en este texto a partir de las categorías de análisis propuestas por la teoría de la injusticia epistémica, según la cual las limitaciones, en términos de silenciamiento o de falta de reconocimiento, a que son sometidos algunos individuos cuando se les considera indignos como miembros de una comunidad epistémica representan una forma de acallamiento de su agencia epistémica. Esta perspectiva no solo permite considerar una nueva dimensión (...) del asunto de la presencia de la filosofía en los planes de estudio escolares, sino también formular propuestas para que la enseñanza de la filosofía ayude a superar algunas de las injusticias que ella misma ha ayudado a invisibilizar. (shrink)

En un intento de probar los límites de la interpretación más aceptada de lamecánica cuántica, de acuerdo con la cual los sistemas microscópicos seencuentran siempre en una superposición de estados, el premio Nobel defísica A. Leggett ha propuesto la tesis del macrorealismo, según la cual lassuperposiciones mecanico-cuánticas de estados microscópicamentediferentes nunca tienen lugar. Leggett ha mostrado también los elementosbásicos de algunas pruebas experimentales que podrían decidirdefinitivamente entre la mecánica cuántica y el macrorealismo. En este textopresento los elementos fundamentales de la (...) interpretación estándar de lamecánica cuántica y del macrorealimo, a fin de poner en evidencia que losresultados experimentales están más abiertos a interpretación de lo que Leggettestá dispuesto a aceptar. Dentro de las interpretaciones alternativas sedestaca la posibilidad de comprender los resultados como ejemplos deviolaciones al principio de inducción en que descansa el macrorealismo,abriendo así la puerta para resolver la tensión entre la MC y el macrorealismoen términos causalidad inversa, de acuerdo con la cual no es necesarioapelar a ningún papel especial desempeñado ni por los observadores ni porlos aparatos de medición a fin de explicar las diferencias entre los sistemasmecánico-cuánticos y los macroscópicos, una diferencia que puede ahoraser definida parcialmente en términos de su direccionalidad causal y temporal. (shrink)

Adolf von Harnack auf schloss Elmau, von J. Müller.--Briefe Adolf von Harnacs an Johannes Müller.--Leben und erkennen, von A. Harnack.

Trois courts textes qui se présentent comme trois petits traités sur le bonheur, sur ces trois "complexités" énigmatiques qui enchantent et illuminent nos vies : l'amour, la poésie et la sagesse, et les liens qui les unissent. Issus de conférences prononcées en 1990 et 1995.

Discusses the nature and functions and philosophical foundations of law as well as the central problems of legal method.

I explore the usefulness of Martha Nussbaum's capabilities approach in regard to the UN Convention on the Rights of Persons with Disabilities (CRPD). The CRPD aims at empowering people with disabilities by granting them a number of civil and political, but also economic, social and cultural rights. Implementing the CRPD will clearly be politically challenging and also very expensive for states. Thus, questions might arise as to whether the requirements set in the CRPD can be justified from an ethical perspective. (...) I will first investigate if Nussbaum's capabilities approach provides support for the rights claimed in the CRPD. Second, I will investigate to what extent Nussbaum's capabilities approach is a useful tool to set priorities among rights in the course of the implementation of the convention. This is an urgent question because seen realistically, it will not be possible to realize all rights at once and thus some rights need to receive greater priority than others. I will argue that the capabilities approach can be regarded as supporting the rights specified in the CRPD, but that it proves unable to guide the implementation process due to an insufficient grounding of the capabilities. Employing the capabilities approach thus leads to only limited results. (shrink)

Volume 19, Issue 7, July 2019, Page 37-38.