El movimiento educativo Filosofía para niños y niñas pretende que los estudiantes desde la más tierna infancia sean capaces de pensar por sí mismo de manera efectiva y afectiva. Para ello activamos tres dimensiones del pensamiento: pensamiento crítico, pensamiento creativo, y pensamiento cuidadoso. Palabras clave: filosofía, pensar, autonomía, critico, creativo, cuidadoso.

What kind of reference (if any) do terms such as “pencil,” “chair,” “television,” and so on have? On the matter, a de-bate between directly referential theorists and descriptiv-ist theorists is open. It is largely acknowledged that natural kind terms (such as “water,” “gold,” “tiger,” etc.) are directly referential expressions (cf. Putnam,1975). That is, they are expressions whose reference is determined by their refer-ents' nature, independent of whether we know or will ever know what this nature is. However, it does not (...) seem like-wise convincing that all artifactual kind terms (like “pen-cil,” “chair,” “television,” etc.) semantically behave the same. Terms for artifactual kinds seem more likely to be subjected to a descriptivist view, that is, definable not by links to their extensions' nature but in terms of conjunctions or clusters of properties. In his celebrated “The Meaning of ‘Meaning’” (1975), Hilary Putnam originated the mentioned debate by arguing that artifactual kind terms also refer directly. Thus, the discussion ultimately revolves around establishing whether artifactual and natural kind terms are both directly referential expressions. The authors engaged in this debate have tried to argue in favor of (or against) Putnam's proposal by highlighting the similarities (or differences) between nat-ural vis-à-vis artifactual kind words and their respective ref-erents. This paper aims to provide a thorough and reasoned overview of the debate at stake, pointing out trends and problems associated with each proposed account. (shrink)

Written by two of the leading figures in the field, this is a lucid and systematic introduction to semantics as applied to transformational grammars of the ...

The received view of Martin Heidegger’s work is that he leaves little room for reason in the practice of philosophy or the conduct of life. Citing his much-scorned remark that reason is the “stiff-necked adversary of thought”, critics argue that Heidegger’s philosophy effectively severs the tie between reason and normativity, leaving anyone who adheres to his position without recourse to justifying reasons for their beliefs and actions. Transcending Reason is a collection of essays by leading Heidegger scholars that challenges this (...) view by exploring new ways to understand Heidegger’s approach to the relationship between reason, normativity, and the philosophical methodology that gives us access to these issues. The volume points to Heidegger’s novel approach to reason understood in terms of what he calls Dasein’s ‘transcendence’—the ability to occupy the world as a space of normatively structured meanings in which we navigate our striving to be. By examining the strengths and weaknesses of this new and innovative take on Heidegger’s philosophy, this collection considers the possibility that he does not sever but rather reconceives the relation between reason and normativity. -/- . (shrink)

L'oeuvre de ce Catalan s'inscrit à la rencontre de Saint-Augustin, Saint Anselme, Saint Bernard... Sebond parvient à définir une sorte de "socratisme chrétien". Dans son "Liber creaturarum" il apparaît à la fois comme théologien, philosophe humaniste et apologiste de la foi.

Estudio sobre el Derecho Penal agrupandolos en tres apartados, uno general, otro destinado a la función de la pena y un tercero dedicado a aspectos centrales de la teoría del delito.

The commentaries on the Ethica nova and the Ethica vetus written by some masters of the arts – presumably operating in the Paris faculty – in the first half of the thirteenth century expound in an original way the doctrine of the virtutes consuetudinales which Aristotle, at the end of the first book of his Ethica (I 13), distinguishes into the two main classes of the “moral virtues” and the “intellectual virtues”. The present paper aims at highlighting the particularly important (...) task which is assigned to the intellectual virtues in these early commentaries: joining man to God directly, through a contemplation which becomes love. The masters of the arts maintain that the moral virtues, in spite of the definition given by Aristotle (habitus a quo quis bonus est et opus eius bene reddit), are not sufficient alone to bring man to perfection, but that other more perfect virtues, namely the intellectual ones, are needed in order to make him know and love the supreme good. Having no knowledge of the sixth book of the Ethica, in which Aristotle deals in particular with the intellectual virtues, our masters know only their general description and are concerned with clarifying their relationships with the moral virtues, compared to which they appear to be sometimes really distinct and sometimes united to them in sharing the recta ratio, so much that they may constitute a double virtue. Although the masters of the arts seem to be well-informed about the teaching of the theologians – which they often cite without opposing to it, albeit stressing their own philosophical point of view –, it is significant that no reference whatsoever is made by them to the theological virtues and that they have recourse to the themes of Avicennian mysticism such as the doctrine of the two faces of the soul. Besides presenting the commentaries on the Ethica vetus from a general point of view, I will focus on the Paris commentary in Ethicam veterem (Paris BN lat. 3804A, ff. 152ra-159vb, 241ra-247vb; Paris BN lat. 3572, ff. 226ra-235ra), of which I am preparing a critical edition. The Paris commentary contains in fact a special and original discussion of the doctrine of the virtutes intellectuales. (shrink)

Philosophy Compass, Volume 17, Issue 9, September 2022.

This paper enquires into a paradigmatic change concerning the concept of motion: from a phenomenological conception of motion understood as a continuous and finite process of translation, to a physical conception of motion as rectilinear, uniform and continuous, that is, as an inertial state that if unhindered, can extend infinitely – the former held by Aristotle, the latter by Koyré, a shift that is evidenced by their contrasting treatment of Zeno’s paradoxes. I argue that both ontologies of motion can be (...) understood in phenomenological terms: Motion is accomplished by the real itself. However, while Aristotle’s continuous motion as actualization of the form of a given body involves its formal determination and constitution of sense, Koyré’s conceives of motion and rest as kinds of being and motion itself as exemplifcation of the mathematization of nature that Husserl described in the Crisis. Taken together, these changes presuppose a transformation of metaphysical and epistemic frameworks. (shrink)

This paper aims to produce a defense of the ethical significance of Confucian ritual. An adequate defense must explain how these conventions are based in a culturally-neutral, objective ground. After a brief account of how Confucians view the relationship between rituals and moral goodness, I consider three sorts of justification. Mencian naturalism appeals to a conception of flourishing that is grounded in human nature. Xunzian consequentialism looks to how ritual brings about social order. I argue that both of these approaches (...) fail because they are unable to account for the normative fineness of rituals, which refers to the precision and detail of ritual propriety. Instead, I look to Xunzi for a justification of rituals in terms of their role in beautifying human nature. I argue that this view provides a sort of objective ground for ritual, while also preserving their normative fineness. I conclude with remarks on how Xunzian aestheticism may be useful for understanding other areas of moral life. (shrink)

For the first time, the reader can have a synoptic view of the reception of Pythagoras and Pythagoreanism in the Middle Ages and the Renaissance, East and West, in a multicultural perspective. All the major themes of Pythagoreanism are addressed, from mathematics, number philosophy and metaphysics to ethics and religious thought.

El artículo se centra en el filósofo argentino Eugenio Pucciarelli (1907-1995) y su recepción de la fenomenología, a la que confiere un sesgo humanista. Se procederá a una introducción a su contribución a la fenomenología en América Latina y se abordarán los siguientes temas: 1) la misión de la filosofía, las diversas vías de acceso a su esencia, en particular aquellas de Scheler, Dilthey y Husserl, 2) su recepción de Husserl en cuanto concierne a los ideales de ciencia y de (...) razón, 3) la crisis de la razón y de la evidencia, 4) su concepción pluralista de la razón, del tiempo y de la cultura, 5) humanismo y libertad. La tesis sostiene que su concepción de la filosofía, que enfatiza la dimensión personal y el compromiso social de la práctica filosófica, revela un profundo humanismo pluralista que no descuida su función militante y crítica, evidenciado así la actualidad de su mensaje. (shrink)

Afrontamos un tema tan particular como el propuesto desde una perspectiva historicista con la voluntad de insertar aquello que podríamos simplemente observar dentro de los textos en una corriente que iría más allá de la mera sincronía o el apunte estético. Pensamos, por lo tanto, que un acercamiento diacrónico a la obra puede poner de relieve un sentido más luminoso y completo. Sería, en este sentido, una corriente evidentemente más ancha y difusa que desembocaría en la posibilidad de crear una (...) obra cuyas características no afloran arbitrariamente, sino que constituyen el producto provisional de un proceso aún activo. Partimos de un hecho evidente: las ciudades han sufrido a lo largo de los últimos doscientos años un proceso de cambio sin precedentes. Sobre esa base, situaremos a Gil de Biedma, voz surgida en una ciudad –conviene recordarlo– cuya vocación europea es para bien y para mal única en España, en una cima virtual sobre cuyas faldas y en diferentes cotas iremos situando distintos textos, ideas diversas. Digo textos y no autores a sabiendas y refiriéndome siempre al estrecho territorio que respecta a la ciudad. (shrink)

Hermann Cohen (1842-1918) -- Franz Rosenzweig (1886-1929) -- Martin Buber (1878-1965) -- Leo Strauss (1899-1973) -- Emmanuel Lévinas (1906-1995).

This essay is a critical review of two recent collections, Feminism and Foucault: Reflections on Resistance, edited by Irene Diamond and Lee Quinby and Feminism as Critique: On the Politics of Gender, edited by Seyla Benhabib and Drucilla Cornell. While the collections differ in their manner of addressing the critical sources that have inspired them-the former relying upon a single theorist, the latter attempting to move through some of the philosophical history that constitutes our present theoretical terrain-both attempt to (...) think through and thus revisualize some of the categories of difference which we have inherited. Though the best essays from these collections are celebrated for demonstrating how "feminism as critique" can work to move us toward a clearer and more inclusive feminist theory, questions are raised about what the inattention to race in these volumes suggests about our own role in the construction of power and knowledge, and the erasures that help to secure them both. (shrink)

Summary During his prolific career, the German Jewish scientist Franz Boas (Minden, 1858 - New York, 1942) recognized as the founding father of American Cultural Anthropology – maintained assiduous contacts with the European scientific community, in a privileged way with that of the German area. The contribution addresses the Boasian correspondence with the two directors of the Berliner Phonogramm-Archiv, the philosopher and psychologist Carl Stumpf, and the ethnomusicolo-gist Erich Moritz von Hornbostel. All three were united by a common scientific experimental (...) training and a solid musical education, typical of their Bildungsbu ü rgertum. With them, Boas consistently shared his fieldwork findings regarding music, sound, and language among the Indians of British Columbia: indeed, their epistolary exchanges intertwine epistemological reflections centered on the study of «exotische Musik» in context with technical problems, derived from the use of phonographic recordings and the relative shipments of wax cylinders by Boas to the Phonographic Archive. So far, the critical literature has not paid particular attention to their correspondence, that offer instead a privileged look in observing the birth of Ethnomusicology, at the time still defined as comparative Musicology (vergleichende Musikwissenschaft). Starting from a biographical contextualization and following the micro-history of the scientific and personal relationship of these scientists, the contribution aims to explore the hypothesis that the emerging Ethnomusicology significantly contributed to the definition of Cultural Anthropology as a discipline. In his painstaking research devoted to the Native Indian sounds and languages, Boas observed indeed what happens if a mind is exposed to a new sound, musical or linguistic context; he had therefore to rigorously deal with the phenomena of mishearing, sound-blindness and biasing filter related to the perception of «new sounds». Thanks to his fieldwork, Boas would endorse a relativistic and “in context” approach to perception and mental representations of sounds, fostering his eventual lifelong, hectic concern about a broaden antiracist theory of human mental functions. (shrink)

Fodor argues that speech perception is accomplished by a module. Typically, modular processing is taken to be bottom-up processing. Yet there is ubiquitous empirical evidence that speech perception is influenced by top-down processing. Fodor attempts to resolve this conflict by denying that modular processing must be exclusively bottom-up. It is argued, however, that Fodor's attempt to reconcile top-down and modular processing fails, because: (i) it undermines Fodor's own conception of modular processing; and (ii) it cannot account for the contextually varying (...) top-down influences that characterize speech perception. (shrink)

Journal Name: Semiotica Issue: Ahead of print.

In this collection of original essays, leading scholars of East Asian studies seek to define the deeply religious dimensions of Confucian and Neo-Confucian thought and practice in order to demonstrate its intellectual connections with other traditions of thought--such as Taoism, Buddhism, and Shintoism--at specific junctures in history.

This article uses a conversation analytic framework to describe a type of wh-question used to challenge a prior utterance, specifically to challenge the basis for or right to do an action done by the prior utterance. These wh-questions are able to do challenging because, rather than asking for new information, they are used to convey a strong epistemic stance of the questioner, a negative assertion. The utterances are designed as requests for an account for a prior claim or action, but (...) by conveying a negative assertion, they suggest that there is no adequate account available and, thus, that there are no grounds for the prior claim or action. The use of these questions in institutional settings can display participants' orientation to institutional goals, norms and roles, showing that institutional roles can thus be enacted, and goals accomplished, by means of practices of talk which are not, themselves, institutionally specific. (shrink)

Known throughout East Asia as Mengzi, or "Master Meng," Mencius was a Chinese philosopher of the late Zhou dynasty, an instrumental figure in the spread of the Confucian tradition, and a brilliant illuminator of its ideas. Mencius was active during the Warring States Period, in which competing powers sought to control the declining Zhou empire. Like Confucius, Mencius journeyed to one feudal court after another, searching for a proper lord who could put his teachings into practice. Only a leader who (...) possessed the moral qualities of a true king could unify China, Mencius believed, and in his defense of Zhou rule and Confucian philosophy, he developed an innovative and highly nuanced approach to understanding politics, self-cultivation, and human nature, profoundly influencing the course of Confucian thought and East Asian culture. _Mencius_ is a record of the philosopher's conversations with warring lords, disciples, and adversaries of the Way, as well as a collection of pronouncements on government, human nature, and a variety of other philosophical and political subjects. Mencius is largely concerned with the motivations of human actors and their capacity for mutual respect. He builds on the Confucian idea of _ren_, or humaneness, and places it alongside the complementary principle of _yi_, or rightness, advancing a complex notion of what is right for certain individuals as they perform distinct roles in specific situations. Consequently, Mencius's impact was felt not only in the thought of the intellectual and social elite but also in the value and belief systems of all Chinese people. (shrink)

Durante los años 1880, Nietzsche propone una idea original de individuo en tanto pluralidad como un modo de superación del difundido nihilismo con respecto a la unidad. Sus escritos, tanto editados como inéditos, presentan una crítica aguda de la concepción heredada de unidad anímica y cultural acorde con la crisis de identidad que vive Europa en la segunda mitad del siglo xix. Nuestro objetivo es mostrar un hilo que va desde la biología celular hasta la filosofía de Nietzsche. Consideramos cómo (...) la biología celular, especialmente con Rudolph Virchow, inauguró la crítica de la noción de Individuum desde el plano orgánico. Eso constituyó un motivo fuerte en la psicología de los franceses Hippolyte Taine y Theódule Ribot, quienes transpusieron el problema al ámbito anímico y de la psicopatología. Ambos concluyeron con un fuerte cuestionamiento sobre la unidad y simplicidad del yo. Eso generó un profundo interés en la filosofía de Nietzsche que en repetidas ocasiones se refiere al Individuum como una multiplicidad de células. Finalmente, profundizaremos en el registro nietzscheano acerca del Individuum, ya que constituye uno de los costados del pensamiento sobre el Übermensch, que Nietzsche imagina inspirado en los grandes hombres del Renacimiento, como posible superación del nihilismo. Among possible ways that Nietzsche can take to deal with Nihilism and its challenges, he proposes an original idea of plural individual. His papers both published and unpublished, present a sharp critique of the inherited view of psychic and cultural unit. It was in line with the identity's crisis faced by Europe along the second half of the nineteenth century. Our goal is to show a thread that goes from cell biology to Nietzsche's philosophy. We see how cell biology, precisely through Rudolph Virchow, inaugurated the critique of the notion of organic Individuum from the organic field. It became a strong subject in the psychology of Hippolyte Taine and Theódule Ribot. They transposed the issue to the field of mind and psychopathology. Both concluded in a strong challenge on the self's unity and simplicity. This generated a deep concern in Nietzsche's philosophy. He repeatedly refers to Individuum as a multiplicity of cells. Finally, we will go in deep into the Nietzschean consideration about Individuum because this topic means one important aspect of the concept of Übermensch that Nietzsche imagines inspired by the great men of the Renaissance as a promising way out of Nihilism. (shrink)

L’article analyse la représentation et la perception des Grandes invasions à la fin du xixe siècle et au début du xxe siècle : des mouvements de groupes ethniques cohérents, conduits par des héros masculins. Ce modèle a été suggéré à partir d’un type spécifique de sagas mythiques du haut Moyen Âge, les Origines gentium qui, s’appuyant sur différentes sources anciennes, présentaient l’échiquier complexe des déplacements, des guerres et des alliances entre les barbares et l’Empire comme des exodes linéaires de tribus (...) cohérentes vers une terre promise. Les archéologues et les ostéologues ont appliqué littéralement ce modèle : les biens funéraires et les types de squelettes permettaient à leurs yeux d’identifier les membres des différentes tribus et de suivre leurs routes migratoires. Ils ont privilégié les tombes avec des armes et les squelettes masculins et souligné ainsi l’agentivité des hommes. Cependant, les découvertes archéologiques examinées de plus près nous racontent une histoire complètement différente : dans les cimetières du haut Moyen Âge, les femmes avaient une plus grande visibilité que les hommes. (shrink)

How is the tension between conflict and deliberation resolved in shareholder engagement? We address this question by studying shareholder engagement as a deliberative process with three stages: establishing dialogue, solution development, and solution implementation. We theorize that two interactionist mechanisms, deliberative interaction and the voicing of disagreement, play different roles at different stages of the process. We test our hypotheses with a proprietary database of 169 environmental, social, and governance engagements with US public companies over 2007–12. We find that while (...) deliberative interaction does not help advance the engagement process, it positively moderates the effect of disagreement in the solution development stage. By contrast, in the solution implementation stage, deliberative interaction amplifies the negative effect of disagreement, thus hindering progress in the engagement. Our article contributes to shareholder engagement, deliberation theory, and interactionist organization theory by establishing that engagement effectiveness is an interactional achievement shaped by both deliberation and disagreement. (shrink)

The concept of sustainability was developed in response to stakeholder demands. One of the key mechanisms for engaging stakeholders is sustainability disclosure, often in the form of a report. Yet, how reporting is used to engage stakeholders is understudied. Using resource dependence and stakeholder theories, we investigate how companies within the same industry address different dependencies on stakeholders for economic, natural environment, and social resources and thus engage stakeholders accordingly. To achieve this objective, we conducted our research using qualitative research (...) methods. Our findings suggest that the resource dependencies on different stakeholders lead to development of different stakeholder relationships and thus appropriate resources within the company to execute engagement strategies that are informing, responding, or involving. Our research explains why diversity exists in sustainability disclosure by studying how it is used to engage stakeholders. We find that five sustainability reporting characteristics are associated with the company’s stakeholder engagement strategy: directness of communication, clarity of stakeholder identity, deliberateness of collecting feedback, broadness of stakeholder inclusiveness, and utilization of stakeholder engagement for learning. Our study develops the literature by providing insight into companies’ choices of stakeholder engagement strategy thus explaining diversity in sustainability reporting based on the characteristics and relationships with specific stakeholders. (shrink)

Known throughout East Asia as Mengzi, or "Master Meng," Mencius was a Chinese philosopher of the late Zhou dynasty, an instrumental figure in the spread of the Confucian tradition, and a brilliant illuminator of its ideas. Mencius was active during the Warring States Period, in which competing powers sought to control the declining Zhou empire. Like Confucius, Mencius journeyed to one feudal court after another, searching for a proper lord who could put his teachings into practice. Only a leader who (...) possessed the moral qualities of a true king could unify China, Mencius believed, and in his defense of Zhou rule and Confucian philosophy, he developed an innovative and highly nuanced approach to understanding politics, self-cultivation, and human nature, profoundly influencing the course of Confucian thought and East Asian culture. _Mencius_ is a record of the philosopher's conversations with warring lords, disciples, and adversaries of the Way, as well as a collection of pronouncements on government, human nature, and a variety of other philosophical and political subjects. Mencius is largely concerned with the motivations of human actors and their capacity for mutual respect. He builds on the Confucian idea of _ren_, or humaneness, and places it alongside the complementary principle of _yi_, or rightness, advancing a complex notion of what is right for certain individuals as they perform distinct roles in specific situations. Consequently, Mencius's impact was felt not only in the thought of the intellectual and social elite but also in the value and belief systems of all Chinese people. (shrink)