Wittgenstein's examination of Private Language Argument and Solipsism in the Philosophical Investigations implies no critics to his earlier theory maintained in the Tractatus. On the contrary, both are inspired by the same idea, namely, the impossibility of finding a thinking subject merely on the ground of thought itself.

Este trabajo estudia los aportes y limitaciones del concepto de «régimen farmacopornográfico» propuesto por Paul B. Preciado junto con los pilares que lo constituyen: el farmacopoder y el pornopoder. El análisis será complementado con las aportaciones de otros autores, destacando las de Judith Butler, filósofe de referencia para el autor, cuyas teorías sobre el género y el cuerpo han influido de forma indiscutible en las posteriores investigaciones sobre la identidad. A través del estudio del pensamiento de ambos será posible llegar (...) a una mejor comprensión de lo que Paul B. Preciado denomina «farmacopornocapitalismo» y también dirimir las aportaciones y límites de la teoría del autor. Su trabajo ha sido indiscutiblemente revolucionario en materia de género e identidad, poniendo en tela de juicio categorías naturalizadas y exhibiendo las dinámicas biopolíticas de opresión y discriminación que encarnan nuestra existencia. Reconociendo esto, también debemos poner sobre la mesa los límites en su planteamiento, donde algunas veces la provocación le lleva a afirmaciones que difieren del objetivo final de su teoría: mostrar cómo actúa el control en los cuerpos y encontrar una salida a este. (shrink)

Los avatares de Antoniana Margarita y el Endecálogo de Francisco de Sosa.

Las palabras del título de este pequeño escrito, como homenaje a Julián Marías, corresponden a dos de las obras que Harold Raley escribió sobre él. El concepto de ¿visión responsable¿ se debe al mismo Marías, que en el prólogo de su obra Nuevos ensayos de filosofía dice: ¿... la filosofía podría definirse con tres palabras: la visión responsable¿, es decir, la que define la realidad sea cualquiera que sea y tal como se presente. El subtítulo, ¿una filosofía desde dentro¿, responde (...) al esfuerzo que debe hacer el individuo de no renunciar a la filosofía si quiere conocer la realidad; de lo contrario se verá expuesto a la sofistería, a la indiferencia y, sobre todo, al desprecio de la misma realidad con la que habita. (shrink)

El 20 de mayo del 2005 falleció Paul Ricoeur en su residencia de Châtenay-Malabry (Paris) a los 92 años. P. Ricoeur fue el filósofo de la acción, comprometido, opuesto a los totalitarismos y reduccionismos, abierto al diálogo con las tendencias contemporáneas más dispares y profundamente cristiano. Fue un "espíritu libre y un pensador exigente con la modernidad".

En este trabajo se presenta una explicación para el problema de las versiones abstractas de la tarea de selección de las cuatro tarjetas de Peter Wason: los discretos resultados de los participantes cuando se enfrentan a ellas. Nuestra explicación apunta a que los sujetos no comprenden la regla de la tarea como un condicional, sino como un bicondicional, provocando tal circunstancia que no elijan las tarjetas correctas. Santamaría planteó una objeción para todo enfoque que defienda que en la tarea (...) de selección se produce una interpretación bicondicional de la regla, pero nosotros también respondemos aquí a dicha objeción atendiendo a la primacía que en el razonamiento humano puede tener la regla lógica del modus ponens. Igualmente, exponemos un estudio, basado en diálogos de seminario tutoriales al modo socrático, realizado por nosotros con el propósito de comprobar si nuestra explicación puede ser viable y comentamos los resultados obtenidos. In this paper, we present an explanation for the problem of the abstract versions of Peter Wason’s four-card selection task: modest subjects’ results when they are confronted with these tasks. Our explanation poses that individuals do not comprehend the task rule as a conditional sentence, but as a biconditional one, causing that subjects do not choose the correct cards. Santamaría presented an objection for any approach that suggests a biconditional interpretation in the task selection. In this work, we discuss this objection based on the apparent primacy of a logical rule in human reasoning: modus ponens. Additionally, we present a study based on Socratic dialogue seminars with a tutorial style, developed by us, to check whether our explanation is viable or not, and discuss the results achieved. (shrink)

Espino and Santamaria experimentally demonstrate that, if the syllogisms in the first figure are not presented as is the usual practice, that is, separating their two premises into two different lines, but linking the two premises into one line by means of a full stop, individuals tend to draw from such premises conclusions in which the subject and the predicate are not in the customary order, but rotated. In their view, this finding is consistent with the assumptions of the mental (...) models theory. Nevertheless, in this paper, I will show that what this fact really depends on the approach that is adopted, since a framework based on formal logic also has resources to explain it, and hence can lead us to assume theses different from those proposed by Espino and Santamaria. Espino y Santamaría demuestran experimentalmente que, si los silogismos de la primera figura no son planteados como se hace tradicionalmente, esto es, separando sus dos premisas en dos líneas diferentes, sino en una sola línea uniendo las dos premisas mediante un punto seguido, los individuos tienden a deducir a partir de tales premisas conclusiones en las que el sujeto y el predicado no se encuentran en el orden habitual, sino invertidos. Desde su punto de vista, este hallazgo es consistente con los supuestos de la teoría de los modelos mentales. No obstante, en este trabajo, vamos a mostrar que lo que tal hecho significa verdaderamente depende del enfoque que se adopte, ya que un marco basado en la lógica formal también cuenta con los recursos para explicarlo y, por tanto, puede conducirnos a asumir tesis diferentes a las propuestas por Espino y Santamaría. (shrink)

In Lukács: Praxis and the Absolute, Daniel Andrés López reassembles Lukács’s philosophy of praxis on a Hegelian basis, as a conceptual-historical totality, both defending him and proposing an unprecedented, immanent critique that raises problems for Marxian philosophy as a whole.

In search of human uniqueness Content Type Journal Article DOI 10.1007/s11016-010-9472-6 Authors Elsa Addessi, Istituto di Scienze e Tecnologie della Cognizione, Via Ulisse Aldrovandi, 16/b, 00197 Rome, Italy Journal Metascience Online ISSN 1467-9981 Print ISSN 0815-0796.

La danse a peu fait l'objet de la philosophie. Pourtant, immanente au corps du danseur, la philosophie de la danse decoule non seulement d'une rencontre entre la danse et les problemes philosophiques, mais apporte egalement la possibilite d'un renouvellement de leur traitement en vertu de sa nouveaute. Le corps danseur est ainsi fondamental: a partir de la pratique, de l'experience, de la vie des danseurs, la philosophie parvient a restituer l'intense subtilite de leur existence. Parallelement, l'exercice de la pensee pratique (...) dans la continuite du corps incite a prendre en compte la materialite, la sensibilite, et donc a repenser, d'une certaine maniere, l'ame. Cet essai, ecrit dans un langage clair, s'adresse a la fois aux philosophes et aux danseurs, aux praticiens de ces disciplines ainsi qu'au public amateur. (shrink)

In most domains of human life, we are willing to accept that there are experts with greater knowledge and competencies that distinguish them from non-experts or laypeople. Despite this fact, the very recognition of expertise curiously becomes more controversial in the case of “moral experts”. Do moral experts exist? And, if they indeed do, are there ethical reasons for us to follow their advice? Likewise, can emerging technological developments broaden our very concept of moral expertise? In this article, we begin (...) by arguing that the objections that have tried to deny the existence (and convenience) of moral expertise are unsatisfactory. After that, we show that people have ethical reasons to ask for a piece of moral advice in daily life situations. Then, we argue that some Artificial Intelligence (AI) systems can play an increasing role in human morality by becoming moral experts. Some AI-based moral assistants can qualify as artificial moral experts and we would have good ethical reasons to use them. (shrink)

Now that the usage and meaning of urban spaces have been dramatically challenged by the global pandemic, several debates and reflections are going on around the manner in which cities – both as concerns the public and the private spaces – have been designed. The article observes how “urban-human face” representations have served different models of urbanity across times and cultures. Using a framework deriving from semiotics of culture, according to which the city represents a model of the world, the (...) article attempts to interpret how portraits of faces have been modelling the city through different urban faciality mechanisms. The focus is on a sample of what we call ‘urban-human faces’, ranging from Soviet propaganda posters to the digital #selfiecity project. The expression refers to series of representations that bring together the city and the face. It can be argued that both the city and the face, produced at a specific historical and cultural moment, with their figurative and plastic elements, deploy the struggle for the city ownership and authorship. Nonetheless, the commensurability of the city and the face can be just based on the fact that both semiotic configurations represent an excess with the help of cartographic reproduction (the city) and the portrait (the face), respectively. A city can be represented by a face to the extent to which it is also multifaceted as a polylogue. On the basis of such instable commensurability, the article will ultimately attempt to bring together the semiotics of the face and the semiotics of the city. (shrink)

Le interpretazioni di Walter Benjamin si estendono dall’estremo di considerarlo l’ultimo significativo uomo di lettere del periodo precedente alla seconda guerra mondiale fino all’estremo opposto di ritenerlo un rabbino hassidico. C’è accordo sul fatto che circa dal 1916-1920 Benjamin fu interessato alla teologia e alla metafisica ebraica e cristiana e che dal 1925 circa fino alla sua morte nel 1940 fu apertamente marxista e giunse fino alla quasi esclusione della metafisica. L’articolo individua le ambiguità della cosmologia teistica del primo Benjamin, (...) sostenendo che l’instabilità intrinseca delle sue considerazioni, specialmente su linguaggio, giudizio e allegoria, lo ha costretto ad abbandonare il platonismo giovanile e ad abbracciare una cosmologia in cui Dio è nascosto. Proprio come i primi atei si ispirarono alla speculazione di Duns Scoto secondo il quale un triangolo avrebbe avuto ancora tre angoli in un universo in cui Dio non esistesse, la visione di Benjamin di un mondo abbandonato da Dio lo condusse, nel corso degli anni Venti, al materialismo ateo. Poiché il materialista Benjamin continuò, nonostante se stesso, a incontrare tracce divine e teleologia nelle sue escursioni letterarie, concluse che doveva cacciare Dio ancora più lontano dalla sua creazione per permettere all’umanità di percepirla come realmente è. Questo atteggiamento si protrasse fino all’ultimo anno di vita di Benjamin, durante il quale scelse di abbracciare la teologia come lo spirito nascosto nella lettera del materialismo storico. Interpretations of Walter Benjamin have ranged from the last pre-war man of letters to a Hasidic rabbi. There is consensus that from roughly 1916-1920 Benjamin was interested in Jewish and Christian theology and metaphysics and that from about 1925 to his death in 1940 he was vocally Marxist to the near exclusion of metaphysics. This article identifies ambiguities in Benjamin’s early, theistic cosmology, arguing that the inherent instability of Benjamin’s accounts especially of language, judgment and allegory compelled him to discard his early Platonism and embrace a cosmology in which God is abscondite. Just as early atheists took inspiration from Duns Scotus’s speculation that a triangle would still have three angles in a universe in which God does not exist, Benjamin’s vision of a world abandoned by God led him, over the course of the 1920s, into atheistic materialism. When the materialist Benjamin continued, despite himself, to encounter divine traces and teleology in his literary excursions, he concluded that he had to chase God even further from his creation in order for humanity to perceive the latter as it really was. This state of affairs continued until the last year of Benjamin’s life, during which he chose to embrace theology as the hidden spirit lurking within the letter of historical materialism. (shrink)

Based on therapeutic meetings with individuals who have experienced sexual violence and abuse, the challenge is how do we help these couples to establish sexual relationships on their own terms, without interference of defence or coping strategies they have used to protect themselves against the overwhelming experiences of violence or abuse in the past? This article will focus on therapeutic work with such couples and how to interact with them and support their efforts to establish satisfying sexual relationships, based on (...) sexological experience as well as experience from work with traumatisation. The basis for our treatment is a modified version of William Masters and Virginia Johnson’s approach. The technique of sensate focus is central, modified by trauma theory, including the understanding of dissociation, and the need to integrate memories from different levels: somatic, emotional, and cognitive. The traumatised client needs special attention to the experiences of predictability and safety and respect due to their history of being transgressed against. The therapists must be aware of the issue of dissociation; different dissociated inner parts can play different roles in the interaction between client and therapist. While couples therapy is a necessary frame for this therapy, the therapist often needs to work with issues unique to each individual. Each partner must be able to identify their own responses and their own sexual needs and preferences. It may therefore be valuable to have a co-therapist. The central goal is for the clients to identify responses to stimulation as a here and now experience in a setting that feels safe and welcome. (shrink)

Most philosophers would agree that loving one’s romantic partner (i.e., being in love) is, in principle, a good thing. That is, romantic love can be valuable. It seems plausible that most would then think that the process leading to being in love—i.e. falling in love—can be valuable too. Surprisingly, that is not the case: among philosophers, falling in love has a bad reputation. Whereas philosophy of love has started to depart from traditional (and often unwarranted or false) tropes surrounding romantic (...) life, this tendency has not yet reached the analysis of falling in love. The phenomenon continues to be looked at mostly through a compendium of generalisations taken as metaphysical truths—the view of falling in love being akin to “losing one’s mind” or “not being able to think about anything else”. Here, I analyse some of these generalisations to show that although they may reflect some experiences of what falling in love feels like, they wrongly reduce falling in love to two related, but distinct, phenomena: limerence and infatuation. My aim is to refine the current terminology to lay the foundations for a neutral view of falling in love. (shrink)

Nous sommes aujourd'hui confrontés, à travers les objets techniques comme la réalité virtuelle ou, plus quotidiennement les images des jeux vidéo, à un changement qui affecte non pas les objets de la perception mais la perception elle-même. Ce changement a un nom qui est aussi un des grands impensés de la philosophie du XXe siècle : la «perception artificielle». A travers les textes d'Edmund Husserl, Jacques Derrida et Bernard Stiegler et en s'appuyant sur des cas empruntés tant aux jeux vidéos (...) et aux dispositifs de simulation qu'au cinéma, Elsa Boyer se livre à une enquête philosophique à la fois radicale et profonde. Car c'est la perception elle-même que son artificialité l'amène à repenser, par-delà l'opposition entre le réel et l'imaginaire. Relisant Husserl après Derrida et confrontant le dernier au fantôme du premier, Elsa Boyer nous montre comment la réalité virtuelle nous oblige à (re)faire de la philosophie. (shrink)

Este libro aborda la relación entre arquitectura y mentalidades educativas. Muestra cómo los imaginarios dominantes son materializados en los espacios arquitectónicos de los colegios oficiales de Bogotá, al captar los movimientos sociales y culturales que los impulsan. Se parte del hecho de que los espacios arquitectónicos nos rodean y nos en-vuelven, y están presentes en cada detalle de nuestras vidas; así, un espacio particular, un rincón, una esquina, un salón o una habitación, que por momentos son o fueron parte de (...) lo vivido, al evocarlos hacen recordar lo ocurrido en su interior, e ir más allá y soñar con lo que pudo haber sido, con lo que fue, con lo que es o con lo que será. Es aquí donde el\' orden imaginario desempeña un papel clave en la vivencia y percepción de los espacios ya que estos se inscriben como "una nueva antropología del deseo", que nos permite determinar las formas de actuación socialmente construidas. Se combinan, entonces, el frío y el calor; lo frío del objeto arquitectónico que adquiere sentido cuando se encuentra con el calor de la vida. Es así como se pueden determinar las condiciones de posibilidad de una institución, un con-cepto: despojándolas de las explicaciones tradicionales, para de esta manera re-conocer que el objeto arquitectónico llamado "escuela" no es solo una construcción física, sino que adquiere múltiples interpretaciones producto de su intención de uso y de las proyecciones ideológicas y saberes sobre la educación. Habitar un territorio es tomarlo, marcarlo con nuestras emociones, sentimientos e ilusiones; en otras palabras, es construirlo, y re-construirlo, de manera permanente, a partir de nuestros imaginarios. (shrink)

Okeanos is at once a mythological figure and a philosophical concept appearing in many ancient accounts of the world. A frequent object of allegoresis, his cosmological role and his name posed an enigma to Homer’s readers, especially those with a rationalizing bent. This paper proposes that the paradoxical representation of Okeanos as a primordial generative power and a geographical limit may be explained by the influence of etymological speculation, which was a popular heuristic method used by Greek intellectuals from the (...) archaic period throughout antiquity. (shrink)