The generation of the 98 (specially Miguel Unamuno) initiates in Spain the rupture with the modern philosophy following a scheme similar to the Hegel's Fenomenology of Spirit. They present a spiritualist philosophy, that defends the concrete, vital and historical reality of the man similarly to Simmel, Bergson, etc. in Europe.
The document starts by skating that the concept of progress, which is key in the Enlightenment programme of philosophy of history, has disappeared in our society of risk, and wonders whether it is today possible rethinking the philosophy of history. The second part refers to the denial of philosophy of history by Badiou and Lyotard, as a consequence of the disappearance of the “modern subject”, which was the core of philosophy of history. There are many “histories”, but there is not (...) one “History”. The third part of the paper looks for a way out from that denial, finding it in the sartrean concept of “alienation”, which involves a changein the human relationships (“reification”) as a consequences of the “subject matter worked by praxis”, which is a concept that allows us to speak today of a universal history, whose “no‐subject” would be that “worked subject matter”. The conclusion of the paper is that the aim of philosophy today is not to “contemplate the world” or “change the world” but rather to “take care of the world”. (shrink)
The paper starts by stating that the concept of progress, which is a key factor in the Enlightenment programme on the philosophy of history, has vanished from our society of risk, and posits whether it is possible today to rethink the philosophy of history. The second part refers to the negation of this philosophy by Badiou and Lyotard, due to the disappearance of the “modern subject”, which lay at its heart. There are many “histories”, but there is no single “History”. (...) The third part of the paper seeks to counteract that negation through the Sartrean concept of “alienation”, which involves a change in human relationships (“reification”), resulting from the “subject matter worked by praxis”. This is a concept that allows us to speak today of a universal history, whose “no-subject” would be that “worked subject matter”. The paper concludes by affirming that the aim of philosophy today is not to “contemplate the world” or “change the world” but rather to “take care of the world”. (shrink)
Through a convenience sample of 260 employees, the study shows how employees’ perceptions about corporate citizenship (CC) predict their affective commitment. The study was carried out in Portugal, a high in-group and low societal collectivistic culture. Maignan et al.’s ( 1999 , Journal of the Academy of Marketing Science 27 (4), 455–469) construct, including economic, legal, ethical, and discretionary responsibilities was used. The main findings are: (a) contrary to what has been presumed in the literature, the discretionary dimension includes two (...) factors: CC toward employees and toward community; (b) perceptions of CC explain 35% of unique variance of affective commitment; (c) the best predictors are perceptions of economic and legal CC and, mainly, perceptions of discretionary CC toward employees; (d) the perceptions of discretionary CC toward employees are significantly better predictors of affective commitment than are perceptions of economic, ethical, and discretionary CC toward the community; (e) perceived inconsistency of the several CC dimensions is detrimental to employees’ affective commitment. The study questions the four-dimensional model of the CC construct as operationalized by Maignan et al., suggests that culture should be included as a moderating variable in future research, and stresses that affective commitment may decrease when employees perceive that their organizations act upon the several areas of CC inconsistently. (shrink)
Humans have developed the capacity to approve or disapprove of the behavior of their children and of unrelated individuals. The ability to approve or disapprove transformed social learning into a system of cumulative cultural inheritance, because it increased the reliability of cultural transmission. Moreover, people can transmit their behavioral experiences (regarding what can and cannot be done) to their offspring, thereby avoiding the costs of a laborious, and sometimes dangerous, evaluation of different cultural alternatives. Our thesis is that, during ontogeny, (...) the evaluative communication (approval/disapproval) between parents and offspring is substituted by other evaluative communications among peers, like individuals of the same generation. Each person belongs to a reference social group with individuals that interact more intensively. Humans have developed psychological mechanisms that enable cultural transmission by being receptive to parental advice as well as their reference social group. The selective pressure that promoted these new evaluative interactions arose to facilitate the establishment of efficient cooperative relationships. In short, the social control of behavior is essential to understand human cultural transmission. (shrink)
In this paper we deal with the problem of stating what an analogy relation is, according it is usually used on teaching natural sciences. According our proposal, two situations are said to be analogous if their representations includes isomorphical subsets. We analyze the elements that can be inv..
The present paper deals with the notion of complementarity associated with Salmon’s proposal of peaceful coexistence between scientific explanation models. The relation between the coexistence of such models and theoretical reduction is studied. Finally a way of understanding peaceful coexistence is proposed which does not rely on pragmatic factors and also allows us to return to the use of the explanatory capacity of theories as a value of relevance in the rational choice between scientific theories.
En A Letter Concerning Toleration John Locke argumenta en favor de la tolerancia religiosa afirmando que el Estado no puede mejorar la vida de las personas forzándolas a vivir de acuerdo con creencias que ellas no suscriben. Más recientemente, Ronald Dworkin y Will Kymlicka han desarrollado argumentos similares. En el caso del primero, contra ciertas políticas paternalistas; en el del segundo, en apoyo de la tesis liberal de la neutralidad estatal. Mi propósito en el presente artículo es analizar la plausibilidad (...) de dichos argumentos concebidos como una defensa de la tesis de la neutralidad estatal. Intentaré demostrar que ambas versiones del argumento fracasan. En la sección II, cuestionaré la capacidad de los argumentos para respaldar las conclusiones que aspiran establecer, sin objetar la plausibilidad de las premisas involucradas. En la sección III, desarrollaré tres objeciones contra la concepción del bienestar crítico que constituye el corazón de ambas versiones del argumento. In A Letter Concerning Toleration, John Locke argues in favor of religious toleration positing that the state cannot make a person's life better by forcing that person to live according to beliefs he refuses. More recently, Ronald Dworkin and Will Kymlicka have developed similar arguments. In the first case, against some paternalistic policies; in the second, in support of the liberal ideal of state neutrality. My aim in the present paper is to analyze the plausibility of these arguments conceived as a defense of liberal neutrality. I will prove that both versions of the argument fail. In section II, I will object the argument's capability to support the conclusions it attempts to establish, without raising doubts about the reliability of its premises. In section III, I will submit three objections against the conception of critical well-being that constitutes the core of both versions of the argument. (shrink)
Las fallas predictivas obligan a alguna modificación en las teorías, lo cual, en muchos casos, consiste en detectar algún factor que ha interferido en el experimento. Podría ser que se tratara de un factor de un tipo ya reconocido por la teoría o bien que fuera necesario proponer un factor de un tipo no conocido hasta el momento. En este trabajo proponemos un ordenamiento de los cambios en las teorías de acuerdo con el tipo de factor propuesto en la modificación. (...) Este ordenamiento puede utilizarse para distinguir los cambios en ciencia normal de los cambios revolucionarios. Nuestra propuesta se realiza sobre la base de que una teoría admite únicamente un número finito de tipos de factores. /// The failure of a prediction forces some modification of the theory, which in many cases means locating some factor that interfered in the experiment. A factor may be found of a type already recognized by the theory. Or it may be the case that it becomes necessary to propose an as yet unknown factor. Here we suggest an ordering of theory changes according to the type of factor proposed. The ordering may be used to distinguish normal change from revolutionary change. Our proposal is based on the thesis that a theory admits only a finite number of types of factors. (shrink)