Traducción anotada de la más conocida de las obras de Avempace. En ella, el filósofo zaragozano plantea un estado ideal y utópico en el que todo debería estar regido por la verdad, la virtud y el amor entre los hombres. «El régimen del solitario» debe ser la imagen del régimen político del Estado perfecto, del Estado modelo. En esta obra aparece por primera vez como modelo el sabio solitario, al que invita a consagrarse a la sabiduría, a la virtud (...) y a la pura contemplación de la verdad, y que será el precedente de los robinsones europeos que surjan más tarde. La obra, muy difundida y citada en la Edad Media y el Renacimiento, resultaba en la actualidad poco accesible. Esta edición recoge la primera traducción, completamente actualizada, a la lengua europea. En ella se han tenido en cuenta las variantes de los manuscritos y las últimas investigaciones de los arabistas en torno al texto. La traducción se acompaña de notas y bibliografía exhaustiva y está precedida por una introducción amplia y detallada sobre la vida y el pensamiento científico y filosófico de Avempace. «El régimen del solitario» representa una de las obras clásicas de nuestra literatura. (shrink)

The purpose of this article is to expound the very original role of the Agent Intellect in the In Bayya's philosophy and the steps and levels of knowledge to achieve the «mystical union» with it : the potential or material intellect, the intellect in fact, the acquired intellect and, finally, the Agent Intellect in which the essences are contemplated without material and individual substratum, as pure intelligibles, and the cognoscent subject and the object are identical. This ultimate stage and perfection (...) is a gift that God gives to man, after his natural effort. In this conception there is an original transit from the gnoseological level to the existential and metaphysical one. For the rest, Avempace follows Plato, Aristotle, the Encyclopaedia Rasa'il ijwan al-safa and others. (shrink)

According to the muslim faith of Ibn Bâyya (Avempace) and to the aristotelism and neoplatonism of his philosophy, this andalusian author in all his works asks for the first grounds of all reality and being. And Ibn Bâyya finds these grounds in the Agent Intellect (who, probably, is the philosophical version of God) and in the human reason and conscience. Thus, the ideal of the philosophe and of the wise is the union of both together: the reason/conscience and Agent (...) Intellect (i.e. God) by means of an intellectualis mystic or "amor Dei intellectualis". (shrink)

According to the muslim faith of Ibn Bâyya (Avempace) and to the aristotelism and neoplatonism of his philosophy, this Andalusian author in all his works asks for the first grounds of all reality and being. And Ibn Bâyya finds these grounds in the Agent Intellect (who, probably, is the philosophical version of God) and in the human reason and conscience. Thus, the ideal of the philosophe and of the wise is the union of both together: the reason/conscience and Agent (...) Intellect (i.e. God) by means of an intellectualis mystic or “amor Dei intellectualis”. (shrink)

The purpose of this work is the interpretation of the most important aspect of Ibn Bayya (Avempace)'s philosophy, reading his Kitab al-nafs, the first commentary of the aristotelian work in Occident, De anima. This study of the houl is, for Avempace, the principal science because without his analysis of the one´s soul it is imposible know the rest of sciences and the world. This author, in all his works finds the ideal of the philosopher and of the wise (...) man, above all, in the progressive dematerialization, of his total life. This objective is obtained through the transcending of the three kinds of forms, namely: materials formas first spiritual level and finally, the second spiritual level. The culmination of this itinerary is to reach the second spiritual level, to be exact, the union with the Agent Intellect by means of an intellectualist mysticism or «amor Dei intellectualis». The basic materials of this philosophy are contained in this aristoteleian commentaary about the soul. KEY WORDS – The human end. Human faculties. Human forms. Human dematerialization. Itellectual mysticism. (shrink)

En el presente trabajo tratamos de subrayar la relación entre Maimónides y Avempace. Ambos ponen el fin del hombre en la vida teorética, en la adquisición de las virtudes intelectuales y en la unión con el Intelecto Agente, que consideran un don de Dios. Igualmente, ambos insisten en la necesidad de adquirir las virtudes morales, que son un medio para lograr las intelectuales y para la formación de la vida social. Finalmente, ambos autores coincides en el valor que tiene (...) la soledad para el sabio. (shrink)

El objetivo de este trabajo es la interpretación de del más importante aspecto de la filosofía de Ibn Bayya a base de la lectura de su Kitab al nafs, primer comentario del De anima de Aristóteles en Occidente. Este estudio sobre el alma es, para Avempace, constituye la principal ciencia porque sin el análisis de la propia alma es imposible conocer el resto de las ciencias y del mundo. Este autor, en todas sus obras encentra el ideal del filósofo (...) y del hombre sabio, sobre todo, en la progresiva desmaterialización de toda su vida. Este objetivo se obtiene mediante el transcendeer de tres formas de vida, concretamente, las formas materiales, el primer nivel espiritual y, por fin, el segundo nivel espiritual. La culminación de este itinerario es alcanzar el segundo nivel espiritual, concretamente, la unión con el Intelecto Agente mediante un misticismo espiritual o «amor Dei intellectualis». Los materiales básicos de esta filosofía están conteniddos en este comentario al aristotélico al De anima. PALAVRAS-CHAVE – El fin del hombre. Las facultades humanas. Las formas humanas. Iq desmaterialización humana. Misticismo inelectual. (shrink)

This is an existential-phenomenological reading of Max Weber's "Class, Status, Party" that seeks a fuller understanding of meaning accomplishment in a stratified World. I appropriate stratification as a single meaning structure ontically defined by domination, intersubjectivity, and life-chances and ontologically determined by the power-to-be, There-being-with-others, and potentiality. I then discuss the significance of these structures in finite transcendence and describe ways they factually unfold in World achievement. I conclude with logotherapeutic reflections concerning meaning accomplishment in a stratified World and a (...) summary of key questions facing existential-phenomenology in light of the likelihood that There-being must embrace, indeed, live, the inherent equality of Being among Daseins to accomplish its authenticity. (shrink)

In the wake of corporate ethical scandals that have harmed millions of employees and investors, there has been an increase in the number of works written in the last decade, which aim to answer one apparently simple question: what causes unethical behavior, and what can we do, if anything, to prevent similar transgressions in the future? The extensive research around this question is the best proof of its real complexity as the challenge of disentangling the background of ethical behavior has (...) obvious academic and practical interest. This study aims to take a further step toward that goal. Much research has noted the impact of multiple aspects of organizational contexts on individuals’ ethical behavior. However, studies that analyze the impact of organizational learning capability (OLC) on employees’ ethical behavior are few and far between. This was the first aim of this study. The second centered on gaining a deeper understanding of the relationship between OLC and ethical behavior by analyzing the mediating role of employability and organizational commitment. We tested our hypotheses through a structural equation methodology applied to a sample of 641 workers from 166 Spanish consultancy firms and found a positive, direct relationship between OLC and employability, OLC and organizational commitment, employability and organizational commitment, and organizational commitment and ethical behavior. (shrink)

The knowledge extraction from data with noise or outliers is a complex problem in the data mining area. Normally, it is not easy to eliminate those problematic instances. To obtain information from this type of data, robust classifiers are the best option to use. One of them is the application of bagging scheme on weak single classifiers. The Credal C4.5 model is a new classification tree procedure based on the classical C4.5 algorithm and imprecise probabilities. It represents a type of (...) the so-calledcredal trees. It has been proven that CC4.5 is more robust to noise than C4.5 method and even than other previous credal tree models. In this paper, the performance of the CC4.5 model in bagging schemes on noisy domains is shown. An experimental study on data sets with added noise is carried out in order to compare results where bagging schemes are applied on credal trees and C4.5 procedure. As a benchmark point, the known Random Forest classification method is also used. It will be shown that the bagging ensemble using pruned credal trees outperforms the successful bagging C4.5 and RF when data sets with medium-to-high noise level are classified. (shrink)

This paper reports the policy-responses of different Philippine higher education institutions (HEIs) to the novel coronavirus, COVD-19 pandemic. It compares these responses with those made by HEIs in Indonesia, Thailand, and Vietnam. Publicly available data and news reports were used to gauge the general public’s reaction to these policies and how the Philippines’ responses fare with its Southeast Asian neighbors. The paper observes that despite the innovations made by Philippine HEIs in terms of alternative learning modes and technologies for delivering (...) education, there are still gaps and challenges in their responses. It recommends that policy-responses and learning innovations should be grounded on a deeper understanding of distance education and should be sensitive to the call of the times. (shrink)

In order to fulfil their essential roles as the bearers of truth and the relata of logical relations, propositions must be public and shareable. That requirement has favoured Platonist and other nonmental views of them, despite the well-known problems of Platonism in general. Views that propositions are mental entities have correspondingly fallen out of favour, as they have difficulty in explaining how propositions could have shareable, objective properties. We revive a mentalist view of propositions, inspired by Artificial Intelligence work on (...) perceptual algorithms, which shows how perception causes persistent mental entities with shareable properties that allow them to fulfil the traditional roles of (one core kind of) propositions. The clustering algorithms implemented in perception produce outputs which are (implicit) atomic propositions in different minds. Coordination of them across minds proceeds by game-theoretic processes of communication. The account does not rely on any unexplained notions such as mental content, representation, or correspondence (although those notions are applicable in philosophical analysis of the result). (shrink)

Reseña del libro Cristià, M. (2021): AIDA. Una historia de solidaridad artística transnacional (1979-1985). Buenos Aires: Imago Mundi.

In “God of the Gaps: A Neglected Reply to God’s Stone Problem”, Jc Beall and A. J. Cotnoir offer a gappy solution to the paradox of (unrestricted) omnipotence that is typified by the classic stone problem. Andrew Tedder and Guillermo Badia, however, have recently argued that this solution could not be extended to a more serious Curry-like version of the paradox. In this paper, we show that such a gappy solution does extend to it.

The modern philosophy of science has not succeeded in defining conclusively what the scientific method consists in. On the contrary, scientific practice seems to consist in a methodological pluralism, a definition that connects with essential fragments of John Dewey's Logic, the Theory of Inquiry. For Dewey, even the forms of logic emerge from the problems defined in indeterminate situations. A historical example was the introduction of the notion of complementarity in physics, which allowed the interpretation of two confusingly paradoxical experiments (...) in a coherent way. Dewey's thought demonstrates its relevance by helping us to define the pattern of inquiry. Methodological pluralism and the dependence of logic on research problems is not something that will happen, it is something that has happened and does happen in scientific practices. (shrink)

Can God change the past? The standard Aquinas line answers this question negatively: God cannot change the past since such an act implies a contradiction; thus is not within the purview of God's omnipotence. While the Aquinas line is well-known, there are other, non-standard solutions to this question. In this paper, I look into such answers. In particular, I explore those answers that employ the resources of gappy and glutty logics. I show how these solutions are motivated and how each (...) offers an alternative conception of what it is for God to be omnipotent. Finally, I consider and reply to potential issues that may be raised against these non-standard answers. (shrink)

Automated legal reasoning and its application in smart contracts and automated decisions are increasingly attracting interest. In this context, ethical and legal concerns make it necessary for automated reasoners to justify in human-understandable terms the advice given. Logic Programming, specially Answer Set Programming, has a rich semantics and has been used to very concisely express complex knowledge. However, modelling discretionality to act and other vague concepts such as ambiguity cannot be expressed in top-down execution models based on Prolog, and in (...) bottom-up execution models based on ASP the justifications are incomplete and/or not scalable. We propose to use s(CASP), a top-down execution model for predicate ASP, to model vague concepts following a set of patterns. We have implemented a framework, called s(LAW), to model, reason, and justify the applicable legislation and validate it by translating (and benchmarking) a representative use case, the criteria for the admission of students in the “Comunidad de Madrid”. (shrink)

Jc Beall’s off-topic interpretation of Weak Kleene logic offers a logic of ‘true-and-topic’ preservation. However, Nissim Francez has recently argued that being ‘off-topic’ is a relational and not an _absolute_ semantic property; as such, it fails to satisfy the conditions of truth-functionality. For Francez, this means that it ‘cannot serve as an interpretation of a truth-value’. In this paper, I propose a two-layered _re_interpretation of Beall’s off-topic semantics. This two-layered framework has two crucial features: a sentential topic-tagging device and a (...) two-layered evaluation tool. I show that this framework results in a logic that preserves Beall’s key insight and addresses Francez’s concerns. (shrink)

Algunos filósofos utilitaristas justifican proteger los derechos humanos por la utilidad que reportan, pero niegan que tal obligación pueda desplazar al deber ético más fundamental de procurar el bienestar. El trabajo argumenta que los derechos humanos son bienes cuyo valor moral es en parte independiente del bienestar que causan, y por tanto crean exigencias que pueden oponerse y superar a las razones para incrementar el bienestar global. A partir de esta idea se discute la suficiencia de una ética basada únicamente (...) en derechos, los conflictos de los derechos humanos entre sí y con otros bienes morales y la justificación de la inalienabilidad de los derechos humanos. (shrink)

The analysis of the confession in Foucault's work based on the comparison between Les anormaux, Mal faire, dire vrai and Les aveux de la chair shows one of the most relevant displacements in Foucault's work, which constitutes a good part of the essence of what has been called the last Foucault: the relation of the subject and the truth. An attempt will be made to account for this turn, analyzing the look at primitive Christianity of the last Foucault and the (...) relationship of such reflection in the analysis of the hermeneutics of the self. The last reflections on the confession in Les aveux de la chair will show the meaning of the ethical inquiry of the last Foucault that reproduces the double critical and ontological character of anarcheology. (shrink)