There are two ways interpreters have tended to understand the nature of the laws of Kant’s pure general logic. On the first, these laws are unconditional norms for how we ought to think, and will govern anything that counts as thinking. On the second, these laws are formal criteria for being a thought, and violating them makes a putative thought not a thought. These traditions are in tension, in so far as the first depends on the possibility of thoughts that (...) violate these laws, and the second makes violation impossible. In this essay I develop an interpretation of Kant’s pure general logic that overcomes this tension. It accounts for the possibility of logical mistakes, as the first tradition does, while still establishing the absolute impossibility of logical aliens, as the second tradition does. I then argue that the formalist insight that illogical exercises of the understanding are not alternative ways coherent thoughts could have been, but are mere confusions, is fundamental for achieving a proper understanding of the absolute normativity of the laws of pure general logic. (shrink)

Do plants represent according to Kant? This is closely connected to the question of whether he held plants are alive, because he explains life in terms of the faculty to act on one’s own representations. He also explains life as having an immaterial principle of self-motion, and as a body’s interaction with a supersensible soul. I argue that because of the way plants move themselves, Kant is committed to their being alive, to their having a supersensible ground of their self-activity, (...) and to their having desires (although these are not conscious). This has important ramifications for Kant’s teleology and philosophy of mind. (shrink)

In this essay I examine Kant's analogy with life from §65 of the Critique of the power of Judgment. I argue that this analogy is central for understanding his notion of a natural end, for his account of the formative power of organisms in the third Critique, and for situating Kant's account of this power in relation to the Lebenskräfte of the vitalists.

The consensus view in the literature is that, according to Kant, definitions in philosophy are impossible. While this is true prior to the advent of transcendental philosophy, I argue that with Kant's Copernican Turn definitions of some philosophical concepts, the categories, become possible. Along the way I discuss issues like why Kant introduces the ‘Analytic of Concepts’ as an analysis of the understanding, how this faculty, as the faculty for judging, provides the principle for the complete exhibition of the categories, (...) how the pure categories relate to the schematized categories, and how the latter can be used on empirical objects. (shrink)

Should objects count as necessarily having certain properties, despite their not having those properties when they do not exist? For example, should a cat that passes out of existence, and so no longer is a cat, nonetheless count as necessarily being a cat? In this essay I examine different ways of adapting Aldo Bressan’s MLν so that it can accommodate an affirmative answer to these questions. Anil Gupta, in The Logic of Common Nouns, creates a number of languages that have (...) a kinship with Bressan’s MLν , three of which are also tailored to affirmatively answering these questions. After comparing their languages, I argue that metaphysicians and philosophers of language should prefer MLν to Gupta’s languages in most applications because it can accommodate essential properties, like being a cat, while being more uniform and less cumbersome. (shrink)

European Journal of Philosophy, Volume 29, Issue 4, Page 988-1009, December 2021.

In this essay I give a complete join semi-lattice of possible display-equivalence schemes for Display Logic, using the standard connectives, and leaving fixed only the schemes governing the star. In addition to proving the completeness of this list, I offer a discussion of the basic properties of these schemes.

A critical discussion of Lu-Adler's chapter on Kant's mature view of pure general logic. I sketch an alternative interpretation of its formality on which Kant would hold no deduction is possible of this logic's laws.

I give an overview of each of Quine's 1980 Kant lectures, as well as a critical discussion of the six interpretive essays in the volume. I close with a high-level reassessment of the relationship between the philosophical views of Quine, Hume, and Kant.

Many faces of consciousness -- Ethics, religion, and the identity of self -- States of mind -- Why hearts don't love and brains don't pump -- EEG : a window on the mind -- Dynamic patterns as shadows of thought -- Networks, waves, and resonant binding -- The limits of science : What do we really know? -- Modern physics, cosmology, and consciousness -- The weird behavior of quantum systems -- Ontological interpretations of quantum mechanics -- Does the brain create (...) the mind? (shrink)

La explotación egoísta de la tierra es un pecado, pues «un crimen contra la naturaleza es un crimen contra nosotros mismos y un pecado contra Dios»1 Por lo tanto, el Papa Francisco invita a abrazar la conversión ecológica y a implorar «la misericordia de Dios por los pecados cometidos contra la creación, que hasta ahora no hemos sabido reconocer ni confesar»2. Teniendo en cuenta las enseñanzas papales, este artículo subraya la necesidad de hacer más evidente la dimensión ecológica en el (...) sacramento de la Penitencia. (shrink)

El artículo es un esbozo de una estética de los signos de los tiempos, el cual propone en base a la categoría nietzscheana de metáfora, una heurística de los signos de los tiempos en la historia latinoamericana. Este esbozo pretende una lectura de Latinoamérica desde una nueva base epistemológica ‘dejando sin habla’ los supuestos metafísicos mediante una retirada a la metáfora de los signos de los tiempos en su emergencia original. Para lo cual se exponen las metáforas de la infancia (...) como emergencia de una nueva era, entendida como inversión cósmica y epistemológica, las metáforas relativas al martirio y a la señal de Jonás, y finalmente, exponemos metáforas que relacionan revelación y signos de los tiempos, para esto estudiamos las metáforas del ‘pasar a la otra orilla’ y las del ‘enigma’ y la interrogación. The artick is an outüne of an aesthetic of the signs of the times, which proposes the category based on Nietzschean metaphor, a heuristic of the signs of the times in Latín American history. This sketch of an aesthetic seeks a ¿¡/¡constructiva reading that produces a new epistemological basis ‘left speechkss'metaphysical assumptions by a withdrawal to the metaphor of the signs of the times in its original emergency. We describe the metaphors of childhood as emergence of a new era, and understood as cosmic investment epistemohgical metaphors relating to martyrdom and the sign of Jonah, and finally, we present disclosure relate metaphors and signs of the times, for which we study metaphors of pass to the other side’ and the ‘enigma’ and interrogation. (shrink)

Despite recent research showing that children rapidly interpret human action in terms of intention, a long tradition of empirical research on moral development and recent conceptual analyses of the deontic domain suggest that children do not apply their understanding of intention to the deontic domain. However, two experiments are described showing that children do make that connection. Preschool children heard stories in which a protagonist was obliged to meet a particular condition if an action was to be taken (e.g. obliged (...) to wear a coat if playing outside). When shown four pictures depicting each possible combination of: (1) the protagonist either performing the action or not, and (2) deliberately or accidentally failing to meet the obligation, children appropriately identified the protagonist as naughty when he or she was depicted as deliberately not meeting the obligation while performing the action. The findings proved to be robust across two different cultural settings. Implications for research on children’s developing theory of mind and their understanding of deontic concepts are discussed. (shrink)

Cacao cultivation is one of the most important livelihoods for rural households in Colombia, where it is promoted as a substitute for the illegal cultivation of coca. To strengthen Colombian cacao farming, it is important to understand the livelihood strategies associated with cacao cultivation and the impact of these different strategies on the well-being of Colombian rural households. We analyzed the impact of cacao cultivation on the livelihood strategies and well-being of rural households in western Colombia. Research with 92 rural (...) cacao-growing households produced a typology of household livelihood strategies derived from their approach to cacao production. Indicators of each household capital and level of well-being were identified for each type of households. Correlations between the capitals and the capitals of greater importance in shaping the well-being of rural households were analyzed. Three types of rural households were identified: Cacao Farmers, Diversified Farmers with Cacao, and New Cacao Farmers. Cacao farmers have the highest capitals endowments and level of well-being, followed by Diversified Farmers with Cacao, and New Cacao Farmers. The conditions of cacao cultivation in rural households result in differentiated access to resources from capitals; households with better development of the crop have consolidated greater well-being where human capital has been its major driving factor. Success of the cacao crop and its relationship with well-being of rural households depends on the convergence of different capital resources. Thus, institutional efforts to strengthen the cacao sector in Colombia must go beyond investment to establish new hectares and consider aspects such as: Strengthening the skills and knowledge of producers to improve crop management practices, Promoting the participation of household members in associations, Stimulating sensitivity to the rooting and sustainable management of the crop, and Promoting processes of technification and adaptation of the infrastructure of fermenters and dryers, which will make it possible to guarantee an adequate quality of the cacao bean. (shrink)

La dimensión ética respecto al uso de la inteligencia artificial es hoy un debate obligado en diversas áreas del conocimiento. Los beneficios de la IA en la educación son innegables, sin embargo, invitan a los educadores a una reflexión profunda respecto a los objetivos que se espera alcanzar en los aprendizajes, así como a los riesgos que este tipo de tecnología presenta. A través de una revisión bibliográfica sobre los alcances éticos en educación, se constata la existencia de diversas regulaciones (...) que, desde la perspectiva humanista, apuntan a un uso responsable, sin perder de vista que el fin último es la persona y su dignidad. La ética corre tras los avances tecnológicos, pues la reflexión sobre el uso adecuado de ellas no logra anticiparse a su rápida implementación. Unesco y el Consenso de Beijing señalan que la IA debe estar al servicio de la educación y que es crucial promover una utilización equitativa e inclusiva, transparente y responsable. Generar confianza debe ser el pilar fundamental de esta construcción ética, por ello exige que los líderes escolares y los docentes reflexionen la finalidad del uso; se promueva una adecuada capacitación; se identifiquen beneficios y riesgos y se incorpore a toda la comunidad educativa. (shrink)

Despite recent research showing that children rapidly interpret human action in terms of intention, a long tradition of empirical research on moral development and recent conceptual analyses of the deontic domain suggest that children do not apply their understanding of intention to the deontic domain. However, two experiments are described showing that children do make that connection. Preschool children heard stories in which a protagonist was obliged to meet a particular condition if an action was to be taken (e.g. obliged (...) to wear a coat if playing outside). When shown four pictures depicting each possible combination of: (1) the protagonist either performing the action or not, and (2) deliberately or accidentally failing to meet the obligation, children appropriately identified the protagonist as naughty when he or she was depicted as deliberately not meeting the obligation while performing the action. The findings proved to be robust across two different cultural settings. Implications for research on children’s developing theory of mind and their understanding of deontic concepts are discussed. (shrink)

El artículo estudia la emergencia de testimonios de torturados durante la dictadura militar y posteriormente de testimonios de víctimas de abusos sexuales y de conciencia por parte de sacerdotes chilenos, postulando que estamos frente un nuevo tipo de testimonio que emerge de situaciones de violencia. La pesquisa realiza un análisis semiótico de estos relatos estudiando axiomas que caracterizan este tipo de texto sosteniendo que estos textos poseen una relevancia epistémica y teológica esencial para la superación de la crisis eclesial.

This article analyses the sign systems or semiotic models that make up the meaning of a double face or mask drawing in the pre-Columbian rock art of Colombia, also discussing two human figures with depicted faces associated with the main picture. The sample of rock art was detected on the walls of the Chicamocha Canyon at the Mirador de Barcenas site in the Santander Department in Northeast Colombia. Its origin is attributed to the Guane chiefdom. We hold as a central (...) argument that this face and its gestures were part of a sign system or visual semiosphere that spread along the banks of the Chicamocha Canyon. However, the image shared some semiotic models and visual communication strategies with societies that inhabited areas in central Colombia located hundreds of kilometers away from the site studied. We support this claim because the forms, the use of the space in the images, and the gestures of a hieratic character appear both in the faces of the petroglyphs of the Huila Department as well as in some pre-Hispanic gold masks from the Cundinamarca region. The images of the rock art faces were analysed using a visual semiotic model based on the suggestions of the Mu group and analyses by Felix Thurleman and Jean Marie Floch. The analysis was complemented by Jacques Fontanille’s proposal for the levels of semiotic relevance, with Juri Lotman’s concept of the semiosphere employed as a key concept. (shrink)

In this essay, I offer a critical analysis of one of the most provocative aspects of Heidegger’s unfinished confrontation with Aristotle’s thinking. Over the course of his lifelong engagement with Aristotle’s texts, Heidegger rarely failed to notice the constitutive ambiguity of the ancient Greek philosopher’s position within the history of being. On the one hand, Aristotle appeared to be the founder of the Western metaphysical tradition of ontotheology, whereby God was understood as the supreme principle and being of all beings. (...) But on the other hand, there were traces or echoes of a more originary thinking in Aristotle’s texts that, according to Heidegger, could be developed for the sake of another beginning. In this essay, I draw on this constitutive ambiguity by focusing on Heidegger’s partial translation of Metaphysics Λ 6, where Aristotle most explicitly discusses the being (οὐσία) of the unmoved being. Using Heidegger’s translation as an aid, I argue that Aristotle’s account of the unmoved being in Metaphysics Λ 6 is perhaps best understood as of- fering an enigmatic description of the origin of movement and time as an act of pure temporalizing (reine Zeitigung), which is how Heidegger translates the notion of ἐνέργεια. In the conclusion of this essay, I suggest that the temporal account of being and time as pure temporalizing offers a possible way to reappropriate Aristotle’s thinking in a phenomenological context. (shrink)

El propósito del presente ensayo es desarrollar una lectura existencial del poema “Del país de la pena” escrita por la poeta venezolana Hanni Ossott con el fin de pensar el término “expatriación” como concepto filosófico. Luego de una introducción histórica que busca situar el poema de Ossott al filo de una tradición poética que busca recuperar la sensación de extranjeridad frente a lo propiamente nacional, éste ensayo se propone trazar los horizontes metodológicos de la interpretación del poema a través de (...) una lectura del ensayo “Paysage avec dépaysement” [Paisaje en desorientación] escrito por el filósofo francés Jean-Luc Nancy. La lectura del ensayo de Nancy posibilitará la lectura existencial del poema de Ossott con la que el presente ensayo buscará demonstrar la riqueza filosófica de este poema y la manera en que tematiza la expatriación. A modo de conclusión, se sugerirá que la expatriación puede entenderse como una condena pero no necesariamente de modo negativo sino a través de una valencia positiva que éste término puede tener para la conceptualización contemporánea sobre América Latina. -/- The purpose of this paper is to develop an existential reading of the poem “Del país de la pena” written by the Venezuelan poet Hanni Ossott with the aim of thinking the term “expatriation” as a philosophical concept. Following a historical introduction that seeks to situate Ossott’s poem within a poetic tradition that tries to recuperate the feeling of strangeness in the face of the properly national, this essay attempts to trace the interpretative and methodological horizons of the poem through a reading of the essay “Paysage avec dépaysement” [Uncanny Landscapes] written by the French philosopher Jean- Luc Nancy. The reading of Nancy’s essay will facilitate the existential reading of Ossott’s poem with which the present essay will seek to demonstrate the philosophical richness of this poem and the way in which it thematizes expatriation. By way of conclusion, it will be suggested that expatriation can be understood as a sentence, but not necessarily in a negative manner; rather, it can be thought through a positive valence that can aid in the contemporary conceptualization about Latin America. (shrink)

The main aim of this paper is to assess Reiner Schürmann's contribution to infrapolitical reflection. By focusing on the notion of existence as it appears throughout Schürmann's three major works, I argue that the notion of an _existential durchbruch_ provides us with an infrapolitical and posthegemonic conception of existence that provides us with a renewed understanding of politics and political action.

Este ensayo expone la manera en que el pensamiento deconstructivo de Jean-Luc Nancy desarrolla un modelo de democracia que va desde sus primeros escritos interpretando a Heidegger y lo elemental del ‘ser-con’ como la categoría por la cual recibimos nuestra experiencia del ser (en un pensamiento que llamamos ‘proto-democrático’) que luego se relacionarán de forma explícita con sus trabajos tardíos sobre la democracia. Siguiendo este trabajo exegético, proponemos una lectura interpretativa que busca argumentar que el pensamiento de Nancy puede ser (...) considerado como un pensamiento infrapolítico en cuanto busca pensar la aporía constitutiva de la democracia que se encuentra perfectamente ilustrado en la noción del ‘nudo’ (como el momento tanto de unión como separación—entre el ‘sí’ y el ‘no’). La noción del ‘nudo infrapolítico’ se utilizará como una forma de darle mayor refinamiento a estos esbozos deconstructivos que aparecen implícitamente en el trabajo de Nancy. -/- This essay elucidates the way in which Jean-Luc Nancy’s deconstructive thought develops a thought of democracy that begins with his first interpretive writings on Heidegger and the ‘being-with’ as an existential category (in a thought that we term ‘proto-democractic’) that will then explicitly relate to his later works on democracy. Following this exegetical work, we offer an interpretive reading that seeks to argue that Nancy’s thought can be considered as an infrapolitical one insofar as it seeks to think the constitutive aporia of democracy that is perfectly captured in the notion of the ‘knot’ (as the moment of both union and separation—between the ‘yes’ and ‘no’). The notion of an ‘infrapolitical knot’ will be used as a way of giving further refinement to the deconstructive sketches that appear implicitly in Nancy’s work. (shrink)

In the present essay, I trace the way in which Derrida engages the theme of the destruction of philosophy in his reading of Heidegger’s work in the 1964-65 seminar, Heidegger: The Question of Being and History. Specifically, I focus on a close reading of the first three sessions in order to show the way in which the theme of the destruction of philosophy appears in relation to the posing of three questions, namely, the questions of being, history, and metaphor. In (...) all three sessions, I will show that the questions of being, history, and metaphor allow Heidegger, according to Derrida, to brush against the very limits of philosophy. However, Derrida’s own interpretation reveals an interesting emphasis on the destruction of philosophy that, while definitely inspired by Heidegger, slightly begins to go beyond him. For this reason, I will turn to his more critical appraisal of Heidegger’s trajectory in the final two sessions. In so doing, I claim that Derrida’s positions in these final sessions will show a critical distance vis-à-vis Heidegger that will foreshadow the very question that will remain decisive throughout his nearly 40 year engagement with Heidegger’s work, namely, the question of difference. (shrink)

In this paper, I consider the contribution of Geoffrey Bennington's book, _Scatter 1_, to the ongoing discussion of the political dimension of deconstruction. Focusing on the resonances between Bennington's "politics of politics" and the notion of infrapolitics, I suggest that Bennington's major contribution revolves around the introduction of undecidability into political action and thought.

Currently, entrepreneurship is a priority for economic, social, and technological growth. Therefore, the interest in understanding entrepreneurship processes has increased significantly. Individual variables play a fundamental role, and academic research has pointed out the influence of emotional intelligence in entrepreneurial processes; however, its relationship with other interpersonal processes and individual variables, such as personality and self-efficacy, has not been extensively studied. The aim of this research was to analyze the relationship among emotional intelligence, self-efficacy, and entrepreneurial intention, controlling for the (...) effects of personality, gender, and age. Multiple hierarchical regression analyses were applied through a questionnaire survey of 1,593 college students to test the relationship between the constructs in the model. The results show that the personality traits are associated with entrepreneurial self-efficacy, emotional intelligence positively influences entrepreneurial intention, and self-efficacy mediates the relationship between emotional intelligence and entrepreneurial intention. Practical implications for training programs are examined, and future lines of research were discussed. (shrink)

Resumen : Habermas realiza una contribución significativa a los estudios urbanos y a las ciencias de la educación. El mundo urbano representa un verdadero reto para la racionalidad comunicativa. La vida en las ciudades latinoamericanas parece ser, hasta cierto punto, un caos de códigos lingüísticos y de símbolos, donde mucha gente actúa de un modo individualista y apático. De ahí que sea difícil esperar que los habitantes urbanos sean capaces de cooperar mutuamente a fin de construi rsu sociedad sobre la (...) base de argumentos racionales y del consenso. Con todo, las ciudades son lugares en los que la comunicación alcanza grandes niveles de desarrollo. Una educación orientada comunicativamente, con la cual los estudiantes aprendan a argumentar persiguiendo un consenso fundamentado racionalmente en medio de la diversidad, puede ser un elemento decisivo para hacer de la acionalidad comunicativa una opción considerable para construir una mejor sociedad urbana. Palabras-clave : Habermas. Estudios urbanos. Educación. Teoría social. Consenso: Habermas makes a significant contribution to urban studies and education sciences. The urban worldrepresents a real challenge to communicative rationality. The life in Latin American cities seems to be, as it were, a chaos of linguistic codes and symbols, where many people act in an individualistic and apathetic way. It is therefore difficult to expect urban dwellers be able to cooperate with each other in order to build their society on the basis of rational arguments and consensus. However, cities are places where communication attains great levels of development. A communicative orientated education, in which students learn to argue pursuing a rationally founded consensus amid diversity, can be a decisive element to make communicative rationality a noteworthy option to build a better urban society. Keywords: Habermas. Urban studies.Education. Social theory. Consensus. (shrink)

La cultura del agua debe ser vinculada de forma especial a las manifestaciones del patrimonio cultural intangible de los pueblos, como las tradiciones orales o escritas, la simbología o los rituales, que conforman lo que llamamos los Imaginarios del Agua. Estos deben ser analizados y deconstruidos a la luz de los nuevos paradigmas, como la hermenéutica y la ecocrítica. De este modo, la mitografía ayuda a perfilar el significado profundo de la cultura del agua ante las nuevas demandas medioambientales, educativas (...) y culturales del siglo XXI, en un contexto donde el agua ya no es solo un recurso estratégico, sino un bien cultural ligado al desarrollo local y a las políticas de sostenibilidad. Por ello, al conocer las tradiciones ancestrales y los imaginarios en torno al agua, y al sensibilizar a los alumnos con los valores plurales de estas manifestaciones culturales --que siempre van encaminados al respeto y al conocimiento del patrimonio natural y cultural--, contribuimos de forma decisiva a la gobernanza del agua y a la gestión sostenible y responsable de los recursos hídricos, pues sin duda el principal problema de la sostenibilidad será la educación de los ciudadanos. Water culture must be linked in a special way to expressions of intangible cultural heritage of peoples, such as oral or written traditions, symbols or rituals that make up what we call the imaginary water. They must be analyzed and deconstructed in the light of the new paradigms, such as hermeneutics and the ecocriticism. Thus, mythography helps shape the profound meaning of the culture of the water at the new environmental, educational and cultural demands of the 21st century, in a context where the water is not only a strategic resource but a cultural property linked to local development and sustainability policies. Therefore, to know the ancestral traditions and imaginaries in connection to water, and to educate students with the plural values of these cultural manifestations, --which always aimed to respect and knowledge of the natural and cultural heritage-- we contribute decisively to the governance of the water and the sustainable and responsible management of water resources then no doubt the main problem of sustainability will be the education of citizens. (shrink)

Schools worldwide have started opening doors to welcome back students who, for almost two years, have been stuck studying at home. This study looks at the standpoint of Filipino students on going back to regular face-to-face schooling. There were 2,274 students of different tiers of education (high school, collegiate, graduate) from different major island groups of the Philippines (Luzon, Visayas, Mindanao) who participated in the study. The study used a mixed-method of descriptive statistics to present the quantitative data gathered and (...) thematic analysis of qualitative responses from the subjects. The majority of all the respondents favored going back to the physical classroom, and little only favored staying using the distance mode. In the qualitative analysis, the recurring reasons of the students varied from personal, economic, and fear of getting the virus. It was concluded that Filipino students want to go back to schooling. Moreover, a sizeable amount preferred hybrid while a small number preferred to stay in online or distance mode. Educational institutions should always observe the covid 19 protocol when students go back. (shrink)

Valorising the biocultural heritage of common goods could enable peasant farmers to achieve socially and economically inclusive sustainability. Increasingly appreciated by consumers, peasant heritage products offer small farmers promising opportunities for economic, social and territorial development. Identifying the obstacles and levers of this complex, multi-scale and multi-stakeholder objective requires an integrative framework. We applied the panarchy conceptual framework to two cases of participatory research with small quinoa producers: a local fair in Chile and quinoa export production in Bolivia. In both (...) cases, the “commoning” process was crucial both to bring stakeholders together inside their communities and to gain outside recognition for their production and thus achieve social and economic inclusion. Despite the differences in scale, the local fair and the export market shared a similar marketing strategy based on short value chains promoting quality products with high identity value. In these dynamics of biocultural heritage valorisation, the panarchical approach revealed the central place as well as the vulnerability of the community territory. As a place of both anchoring and opening, the community territory is the privileged space where autonomous and consensual control over the governance of common biocultural resources can be exercised. (shrink)

This dissertation is a study of the relationship between dunamis and energeia in Aristotle’s ontology. Throughout his writings, Aristotle employs these terms to uncover what I call a proto-phenomenological description of the different ways of being. While contemporary scholarship has suggested the significance of dunamis and energeia for Aristotle’s understanding of being, the relationship between these terms has often been interpreted as mutually exclusive. Accordingly, dunamis would be understood as subordinate to energeia, which would function as the sole primary term (...) of Aristotle’s ontology. I argue that it is a mistake to consider dunamis and energeia as non-reciprocal and subordinate terms. Furthermore, I suggest that this mistake often leads to an underestimation of the dynamic character of Aristotle’s proto-phenomenological account of being. To recover this dimension of Aristotle’s thinking, I claim that dunamis and energeia ought to be understood as reciprocal and co-constitutive terms characterized by a constant and dynamic interrelation. To defend this interpretation, I turn to Aristotle’s conceptions of nature, movement, and soul as discussed in the Metaphysics, Physics, and De Anima. I argue that each of these key terms provide a concrete illustration of how dunamis and energeia function as co-constitutive principles for the manifestation of the being of natural beings. I propose that this proto-phenomenological approach to being remains Aristotle’s most significant and enduring contribution to Western ontology. (shrink)

Los poetas en la época prehispánica nahua eran llamados cuicapicque que significa “creadores de cantos” o “forjadores de cantos”, se sabe que por poseer el don poético, eran admirados, respetados y su producción fue vasta. Miguel León Portilla rescató el nombre de veinte de ellos, incluida una mujer, Macuilxochitzin a quien trataremos de conocer a través del análisis y reflexión que se desprende del único canto que de ella se tiene. ¿Quién era? ¿Por qué solamente se tiene este poema de (...) la época prehispánica atribuido a una mujer? ¿Qué hay más allá del hecho histórico al que alude? Es lo que trataremos de responder a lo largo de este trabajo, insuficiente creemos para conocer el legado femenino de las forjadoras de cantos de aquella época pero que intentaremos al menos, rescatar su voz en una sociedad donde el valor de “lo femenino” y por ende, la importancia de la mujer, aún está por comprenderse. (shrink)