Se intenta desarrollar el movimiento de pensamiento que conforma el libro Libertad, Poder y Discurso del filósofo santafesino Julio De Zan, dentro de la línea de la racional dad comunicativa y de la ética del discurso de Habermas y Apel, redefinidos a partir de la problemática político-cultural latinoamericana, del debate entre modernidad y post-modernidad y en orden a una democratización estructural de las sociedades. Se exponen los núcleos y pasajesargumentativos para un diálogo productivo en orden a la superación de las (...) raíces de la "subjetividad egocéntrica" y su ideal ético-político plasmado en la cultura dominante y en las evidencias del actual proyecto de un "nuevo orden mundial".En una primera parte se delinean los momentos de la actual crisispolítico-cultural, con especial énfasis en la crisis de la racionalidad que no alcanza a ser superada, sino que es más bien profundizada, por las formas restaurativas, postmodernas y positivistas de discurso.En una segunda parte se ponen de relieve los momentos superadores elaborados desde dentro de la situación de crisis. Planteando una reconstrucción de Ja fuerza de la racionalidad dialectizable con Jos significados de las culturas efectivas; reelaborando comunicativamente el significado específico del poderpolítico y, finalmente, diseñando el valor ético de la democracia participativa como régimen político de la libertad positiva. En un próximo artículo se indicarán algunos puntos de discusión sobre la base del horizonte de reflexión abierto por este provocante libro. (shrink)

Partindo do questionamento acerca daorigem da confiança de Agostinho na objetivida-de inerente à subjetividade humana, ligada essen-cialmente à pergunta pela verdade, o autor desen-volve o modo como Agostinho realiza a passagemdo não-eu para 0 eu, enfocando a investigação deAgostinho sobre a liberdade do ser humano e so-bre a perda da liberdade, bem como o modo comoo ser humano experimenta o desejo, a desordeme a violência do seu próprio eu, podendo perdê-lo.

The article reflects, 1) by way of introduction, on the ontological dimension of event, starting from a phenomenology of birth, as a key to a methodological widening of the exercising of reason and to a broadening of its subject-matter. With this aim, and as a whole, this article moves mainly through the thought of Claude Romano, also picking up precise commentaries of Paul Ricoeur's and Romano Guardini's. Then, it deals with the difference and the relation between "fact" and "event", briefly (...) analyzing the theme's anticipation in decisive instances of philosophical tradition, in which reason's competence is acclaimed . 3) Inasmuch as being born from and for event, concerns appropriately only the self [as I], an inquiry about the rigorous and non transferable conceptual meaning corresponding to the word "self"[as I] is carried out, starting from the experience of self: transcendental and existential. Event, inherent to the complete human dynamics, opens finitude up from top to bottom, and is, as such, transgression of the totality of existence in finitude ; this derives into the correlation of event, transfiguration of the world and exceptionality of the self as upcoming. 5) The mutual implication among ontology of birth, broadening of reason and expansion of freedom finally leads to reflect upon the enigma of ipseity, which is impossible starting from sameness and only eventual from alterity/otherness. The bond between alterity and birth raises the issue of the relation, as regards the [subject] arrived-at-the-world, between the history and his/her history. Being born and existing in the ontological dimension of event is to exceed every power of appropriation, self- as much as others'. In reference to the alterity of the immemorial and non appropriable past, birth opens the upcoming self up to a prospect further than any project, and in doing so, takes the base off future-to-come, to which no limit can be set for it belongs to the regime of event.El artículo reflexiona, 1) a modo de introducción, sobre la dimensión ontológica del acontecimiento, desde una fenomenología del nacimiento, como clave para una ampliación metodológica y temática del ejercicio de la razón. El conjunto de este artículo transita, para ello, principalmente a través del pensamiento Claude Romano, retomando también puntuales acotaciones de Paul Ricoeur y Romano Guardini. 2) Trata luego la diferencia y la relación entre "hecho" y "acontecimiento", analizando brevemente la anticipación del tema en instancias decisivas de la tradición filosófica, donde la competencia de la razón es exaltada . 3) Puesto que nacer desde y para el acontecimiento concierne propiamente sólo al yo, se indaga sobre el significado conceptual riguroso e intransferible correspondiente a la palabra "yo", a partir de la experiencia de sí: trascendental y existencial. 4) El acontecimiento, inherente a toda la dinámica humana, abre de punta a punta la finitud y, como tal, es transgresión de la totalización de la existencia en la finitud ; esto deriva en la correlación entre acontecimiento, transfiguración del mundo y excepcionalidad del yo, como adveniente. 5) La mutua implicación entre ontología del nacimiento, ampliación de la razón y expansión de la libertad conduce, finalmente, a reflexionar sobre el enigma de la ipseidad imposible desde la mismidad y sólo eventual desde la alteridad. El vínculo entre alteridad y nacimiento plantea la relación, en el venido-al-mundo, entre la historia y su historia. Nacer y existir en la dimensión ontológica del acontecimiento es exceder todo poder de apropiación, propia y de otros. Referido a la alteridad del pasado inmemorial e inapropiable, el nacimiento abre el adveniente a un porvenir más adelante que todo proyecto y, así, desfonda también el porvenir, al que no se puede poner límite porque está en régimen de acontecimiento. (shrink)

La abandonada cuestión del sujeto histórico desde la des-construcción meramente negativa y algo superficial de los mega-relatos propios de la filosofía moderna culminante, retoma su actualidad filosófica en el momento de la denominada globalización, coincidente con una general decadencia de la cultura y de la responsabilidad políticas. La mencionada cuestión es acuciante para quienes, por diversas razones, no se conforman con el desconcierto o no pueden quedar conformados en él, sea por la conciencia de la tarea que la existencia histórica (...) implica, sea por el apremio que recibe su posición de algún modo determinante en la historia contemporánea. El A. aborda el tema desde un planteo preliminar -dividido en dos partes- que intenta primero demostrar, desde el actual redimensionamiento de la decisiva importancia de la sociedad civil para una democracia viva, la necesidad de abordar el sentido de la configuración del sujeto histórico; en segundo lugar, muestra lo decisivo de una recapitulación, en paralelo con lo anterior, de la experiencia fundante y de las tesis básicas que determinaron el potente resurgimiento moderno de esta cuestión, bajo el signo del "sujeto colectivo", para deslindar el horizonte de un nuevo tratamiento de la misma. The abandoned issue of the historical subject since the merely negative and somewhat superficial de-construction of the mega-narration proper of the uppermost modern philosophy, retakes its philosphical actuality at the moment of the so called globalization, coincident with a general decadence of the political culture and responsability. This matter is pressing for those who, for different reasons, do not adjust themselves to the bewilderment or cannot agree with it, either because of the concience of the task that historical existence implies, or because of the pressure that its position, in some way determinating, recieves in contemporary history. A. approaches the subject from a preliminary raising of the -divided in two parts- that tries to demonstrate first, from the actual redimensioning of the decisive importance of the civil society for an alive democracy, the necesity to approach the sense of the configuration of the historical subject; secondly, it shows the decisiveness of a recapitulation, in connection with the previous matter of the founding experience and of the basic theses that determinated the powerful modern revival of this question, under the sign of the "colective subject", to define the horizon of a new tratement of it. (shrink)

Para Rawls el problema de la filosofía política es la existencia duradera y estable de la sociedad democrática, profundamente dividida en la instancia cultural. El concepto de ciudadano implica epokhé sobre las identificaciones y la justicia como equidad discrimina uso público y privado de la ..

Para Rawls, el problema de la filosofía política es la existencia duradera de una sociedad democrática, cuyos ciudadanos, sin embargo, no dejan de estar “profundamente divididos” por doctrinas religiosas, filosóficas y morales razonables. La convivencia de tal pluralidad en un espacio jurídico-estatal, está conformada por ideas intuitivas básicas, decantadas en un consenso superpuesto, que expresa la historicidad cultural de tal sociedad. Pero la trascendentalidad reflexiva del concepto ético-político de ciudadano debe realizar una epokhé sobre los procesos culturales de identificación que (...) la posibilitan. La justicia constitucional como equidad establece la discriminante entre razón pública y razón privada. Pero para el A. la privatización de la racionalidad personal y cultural socava la durabilidad y estabilidad postuladas. Los procesos de identificación personal y cultural consistentes, no se resuelven en la mera privacidad ni progresan en la mutua extraneidad de la tolerancia pasiva e indiferente, que concentra la vida pública en el sólo horizonte del poder. Ricoeur elabora el concepto de tolerancia difícil o virtuosa. Implica autoconciencia de la propia identidad y diálogo crítico en el espacio público de la pluralidad como libertad cultural y educativa. La hipótesis de significado transmitida por el propio pasado histórico es una instancia fundamental de confrontación para identificaciones exigentes. Éstas consolidan la intercomunicación en el espacio público de la sociedad civil, generando una democracia viva y durable.According to Rawls, the problem of the political philosophy is the lasting existence of a democratic society whose citizens, however, do not stop being “deeply divided” by reasonable religious, philosophical and moral doctrines. The act of living together in such plurality in a juridical state space is conformed by intuitive basic ideas, decanted in an overlapping consent, that expresses the cultural historicity of such society. But the reflexive transcendentalism of the ethical-political concept of citizen, must achieve an epoché of the cultural process of identification that will make it possible. The constitutional justice as equity sets down the discrimination between public reason and private reason. But for the A. the privatization of the personal and cultural rationality undercuts the postulated durability and stability. The processes of consistent personal and cultural identifications cannot be solved in mere privacy and they do not progress in the mutual extraneity of the passive and indifferent tolerance that concentrates the public life only in power horizon. Ricoeur elaborates the concept of difficult or virtuous tolerance. It implicates self-consciousness of the proper identity and critical dialogue in the public space of the plurality, as cultural and educative freedom. The hypothesis of meaning transmitted by its own historical past is a fundamental instance of confrontation for exigent identifications. These consolidate the intercommunication in the public space of the civil society, generating a live and durable democracy. (shrink)

The abandoned question of the historical subject from the merely negative and rather superficial deconstructions made by mega-narrations belonging to the latest modern philosophy retakes its philosophic actuality at the moment of so-called globalization, coinciding with a general decadence of po..

The present work speaks about the antinomy in the binominal faith-reason and brings the theme of the mobile and live unity of the reason in its opening to the whole and its anchoring in the experience. The implication of the freedom in the basic disposition of reason conditions and makes responsi..

Razzismo e schiavitů sono fenomeni appartenenti ai processi socioculturali occidentali ed esprimono una logica identitaria esclusiva. Nella societÀ contemporanea sono in fase di graduale riaffermazione ed č da tale constatazione che prende le mosse questo saggio, il cui obiettivo consiste nello sviluppare alcune considerazioni sull'evoluzione storico-filosofica del concetto di razzismo - a partire dalle riflessioni di Joseph Arthur de Gobineau e Julius Evola - al fine di mostrare come esso sia alla base di un nuovo tentativo di divisione della societÀ (...) e degli individui, tramite la quale la progressiva emersione di nuove forme di schiavismo tende a essere facilitata. (shrink)

Global cultures, local ethics -- Modernity and the West's self-understanding : the discursive paradigm -- Pluriversal justice : Amartya Sen and the capabilities approach.

Giuseppe Fornari’s groundbreaking inquiry shows that Friedrich Nietzsche’s neglected importance as a religious thinker and his “untimeliness” place him at the forefront of modern thought. Capable of exploiting his own failures as a cognitive tool to discover what other philosophers never wanted to see, Nietzsche ultimately drove himself to mental collapse. Fornari analyzes the tragic reports of Nietzsche’s madness and seeks out the cause of this self-destructive destiny, which, he argues, began earlier than his rivalry with the composer (...) and polemicist Richard Wagner, dating back to the premature loss of Nietzsche’s father. Dramatic experience enabled Nietzsche to detect a more general tendency of European culture, leading to his archaeological and prophetic discovery of the death of God, which he understood as a primordial assassination from which all humankind took its origin. Fornari concludes that Nietzsche’s fatal rebellion against a Christian awareness, which he identified as the greatest threat to his plan, led him to become one and the same not only with Dionysus but also with the crucified Christ. His effort, Fornari argues, was a dramatic way to recognize the silent, inner meaning of Christ’s figure, and perhaps to be forgiven. (shrink)

Systematically addresses the philosophical implications of the postcolonial. In this book, Emanuela Fornari systematically examines the philosophical implications of postcolonial studies. She considers postcolonial critique not as a school or a current of thought but rather as a multiform constellation that—from the celebrated Orientalism of Edward Said to the contributions of authors like Homi Bhabha, Gayatri Spivak, Ranajit Guha, and Dipesh Chakrabarty—has called into question the assumptions that underlie key concepts in the history of philosophy. Fornari addresses themes (...) such as history and memory, borders, the subject, and translation, engaging classical authors such as Kant, Hegel, and Marx alongside more contemporary theorizations by authors such as Walter Benjamin, Michel Foucault, Jacques Derrida, Étienne Balibar, and Jacques Rancière. “Fornari’s book is purposeful in its construction, framed by themes she puts into motion and in which each considered thinker is set. The result is an investigation of philosophy and the postcolonial that does not rely on familiar associations and gestures, but rather rigorous, original theorizing of key concepts. This is a compelling book that displays mature, important thinking on some of our most pressing philosophical issues.” — John E. Drabinski, coeditor of Between Levinas and Heidegger. (shrink)

Ce texte a déjà paru dans Telondefondo. Revista de Teoria y Critica Teatral, n° 9, julio, 2009. Nous remercions Aníbal Zorrilla de nous avoir autorisé à le reproduire sur RHUTHMOS.: The artistic works that cross different languages present a particular phenomenon because of the folds, ambiguities and juxtapositions they offer. The analysis of their rhythmic aspects and the mechanism used by rhythm to bring meaning in this kind of works, requires a new notional frame ; it is necessary - Danse, (...) théâtre et spectacle vivant – GALERIE – Nouvel article. (shrink)

In their latest target article, Zilio and Lavazza (2023) major claim is that research on human cerebral organoids (HCOs) must take into account whether they can acquire sentience or a primitive for...

¿Existe algún vínculo o nexo entre el pensamiento de Schelling y Schopenhauer? Comúnmente, la relación entre estos pensadores no ha sido estudiada debido, en gran parte, al rechazo explícito de parte de Schopenhauer a toda la filosofía postkantiana. Sin embargo, este trabajo tiene por finalidad mostrar que las ideas de uno y otro pensador, referentes al tema de la metafísica de la voluntad, tienen más de alguna coincidencia que no resulta ser meramente casual. Palabras clave: Schopenhauer - Schelling - Metafísica (...) de la voluntad - Contrapunto. (shrink)

En este artículo pretendo mostrar como la ontologización de la praxis, operada por Martin Heidegger en el período abarcado por sus Lecciones de Friburgo y Marburgo, puede contribuir en forma positiva a la fundamentación de una filosofía de técnica. La reformulación de la fenomenología vía la hermenéutica y la interpretación fenomenológica de Aristóteles que ofrece Heidegger es de una relevancia fundamental para el desarrollo de una hermenéutica de la acción técnica. El análisis de los comportamientos fundamentales descubridores de la vida (...) (theoría, poíesis, praxis) y sus correspondientes tipos de saberes (sophía, tékne, phrónesis), y la nueva interpretación de oúsia y kínesis son de importancia fundamental para este intento. El objetivo principal es localizar una filosofía de la técnica implícita en la obra temprana de Heidegger y elaborar una tesis del trato operativo que reconstruye la problemática filosófica de la técnica desde un nuevo punto de partida. (shrink)

Este texto fué presentado en el 2° Congreso Internacional de Artes, Revueltas del Arte. Universidad Nacional de las Artes, UNA – Buenos Aires – 4-6 de octubre de 2017.. La experiencia rítmica es central en la fruición de la obra de arte. Los comentarios sobre las características del ritmo son comunes en relación con obras musicales y coreográficas, pero también teatrales, audiovisuales y literarias, entre otras. Sin embargo no es fácil saber de qué se habla cuando se habla de ritmo. (...) - Danse, théâtre et spectacle vivant – GALERIE – Nouvel article. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Figures of Antichrist:The Apocalypse and Its Restraints in Contemporary Political ThoughtGiuseppe Fornari (bio)1. The Antichrist and the Katéchon in Early ChristianityThe history of the Antichrist follows the history of Christ like a shadow.1 This statement is far from banal, not only because of its consequences but also because Christianity as currently presented typically denies that a figure like the Antichrist could be a cause for concern. When confronted (...) with the Antichrist, with Satan in person, the current reaction of many Christians is one of "dialogue." That this may be interpreted, in terms of the doctrine of the Antichrist, as a sign of his proximity passes unnoticed among Christians of goodwill in this day and age. But the devil is never so near as when he is denied or when, following the dictates of what is "politically correct," we start negotiating with him under names that change to suit the occasion. It is a different matter with regard to the historical phenomena that are only indirectly related to Satan, phenomena that help to hold him as far off as possible, but this eventuality can be appreciated only by those who know the devil, not by those who deny him.Some initial comments of a semantic nature are indispensable and, in virtue of the very pregnancy of the term "antichrist," they lead straight to [End Page 53] theological considerations. Antichrist is a synonym of Satan, with the difference that the functional noun "anti-christ" contains a direct indication of the relationship of Satan to Christ; it is the inevitable consequence of the conflict between Satan and Christ. That consequence can only be negation or opposition. The devil, as soon as he encounters Christ, automatically becomes "anti-," which does not imply a personal antipathy—the devil is not a person so much as the principle that parasitically destroys the person—but expresses the consequence of the demystification brought about by Christ: his mask once removed, the devil reveals his true face as Adversary, as "anti-," and the first figure against whom he directs this being "anti-" is necessarily the one who has unmasked him, that is, the Christ. The Greek prefix "anti-" in itself indicated the desire to take someone's place and, consequently, to go against that person; and it is this latter meaning that prevails in the modern prefix. Satan's intention becomes clear when we perceive the perfect convergence between the two nuances of meaning: taking Christ's place in order to go against him and going against Christ in order to take his place. Initially Satan tries out on Christ his old ploy of temptation, and this marks the start of the Son of God's public mission. The conflict is first and foremost a conflict between two functions, between two opposing logics. If Christ were to yield, he would at once fail in his mission from the Father, becoming the antichrist of himself, canceling out his own function and making the very notion of antichrist pointless. Christ does not yield, but this does not mean that his victory has been secured once and for all. He has confirmed his mission, but once this has got under way, all are called to enter into his figure, into his saving function, to become "Christ," which implies that the devil will repeat his temptation with everyone called by Christ. And as Christ is present this time, yielding to temptation marks out the person who yields as antichrist; and, since it is hard to resist temptation, there will be a growing number, not to say a multitude, of antichrists. From the start the word is revealingly characterized, structurally, by its plural form. While we do not have numerous "christs," because to follow Christ means to be as he is and to enter in to be part of him, by which act all the faithful become part of the body of Christ, which is the Church, anyone who becomes the "anti-" of Christ introduces the germ of plurality and discord, because from that moment on he is the "anti-" of the others. The antichrist introduces the poison of the "anti-" into the world, not that it was... (shrink)

Aníbal Pineda Canabal: Sabemos que Ernst Bloch sentía aversión por la biografía, pero el camino de los estudiosos de un pensamiento, a veces, funciona también de traición en traición.

This essay pretends to bring to discussion some ideas for the clearing of the concept of measurement, and, from there, to the discussion of the nature of variables and their scales.

O presente artigo parte da difundida opinião de que poetas são mentirosos para analisar a posição paradoxal de Nietzsche em relação à crítica da vontade de verdade: por um lado, sua denúncia da falsidade entranhada nos ideais epistemológicos e morais mais sublimes de nossa tradição; por outro lado, a reconstituição da gênese da probidade intelectual inerente à consciência científica moderna como tradução sublimada da veracidade cristã. Em conclusão, num tensionamento ente Nietzsche e Goethe, interpreta o ensinamento do eterno retorno como (...) verdadeira recriação poética do mundo, que o redime do acaso e da brutalidade dos fatos, e torna possível a superação do niilismo. (shrink)

In his writings on the philosophy of religion, and especially in his Analogia entis, Przywara maintains one fundamental proposition: to establish «a unity between the natural and the supernatural, between philosophy and theology, in the key of a religious reality that is irreducible». This unity consists of an interior openness that presuppos- es a personal disposition towards seeking and finding God in the signs of the times, an awareness that one's own chosen way is «one among others possible». The full (...) perfection of the created world is a parable of the infinite perfection of the Creator, and the Creator, because of his being the constitutive foundation of all, manifests himself in his creatures. The content of this manifestation is the concept of God, «God in all things and beyond all things». The article explains the essential categories that articulate the reasons of the analogy understood in this way. (shrink)

El sector empresarial en Colombia ha experimentado procesos tales como la globalización, la pandemia del covid-19, reformas tributarias, qué articulados dan como resultados excesiva competencia, incertidumbre y crisis en términos económicos y a esto no se escapa los emprendedores culturales del municipio de Montería. En este orden de ideas, el objetivo del presente trabajo investigativo apunta a analizar el potencial que tienen las unidades de negocios de carácter cultural para generar alternativas de desarrollo local.

Frente al ataque a las Torres Gemelas, el autor delinea los rasgos del terrorismo político y declara como su objetivo central cerrar los espacios democráticos. Subyace que así se producirá una polarización política que obligue a las víctimas y críticos del poder a seguir a los que dirigen el terrorismo. Esto, señala, es en perjuicio de los dominados, pues por un lado la respuesta de los dominadores es, casi siempre, un terrorismo de estado, que atrapa y tritura a dirigentes y (...) miembros de las agrupaciones sociales opositoras. Postula que el terrorismo debe ser juzgado y castigado como todos los actos criminales; pero también también evitado, prevenido e impedido. Analiza la tesis de la guerra de las civilizaciones, y la respuesta estratégica de Bush. (shrink)

En el presente trabajo analizamos la novela Un verdor terrible (2020) de Benjamín Labatut como un texto que dialoga con las representaciones en torno al Antropoceno. A partir de este contexto geológico y planetario comprendemos la monstruosidad de los científicos y de la ciencia en términos de literatura gótica. La monstruosidad de la ciencia se produce por la ruptura de los marcos de representación, lo que construye una estética anamórfica cercana a las formas en que el arte puede aniquilar al (...) sujeto de la representación según el psicoanálisis. Estos dos hilos, antropoceno y goticidad, los tejemos para señalar la intrusión e insurgencia de Gaia dentro de la novela como factor desestabilizador de los afectos. (shrink)

This article reflects on the subject of abduction. What it is?, what are its components and which role it plays in processes of discovering, particularly scientific discovering.