In mammalian cells, a complex network of signaling pathways tightly regulates a variety of cellular processes, such as proliferation and differentiation. New insights from one of the most‐important signaling cascades involved in oncogenesis, the Ras–Raf–MAPK pathway, suggest that the subcellular localisation and assembly of signaling modules of this pathway is crucial to control the biological response. This commonly requires membrane targeting events that are mediated by adaptor/scaffold proteins. Of particular interest is the translocation and complex formation of GTPase‐activating proteins (GAPs), (...) such as p120GAP, at the plasma membrane to inactivate Ras. Recent studies indicate that one member of the annexin family, annexin A6 acts as a targeting protein for p120GAP. This review discusses how annexin A6 modulates the involvement of negative regulators of the Ras–Raf–MAPK pathway contributing to Ras inactivation. BioEssays 28: 1211–1220, 2006. © 2006 Wiley Periodicals, Inc. (shrink)

There is a broad consensus that the study of social institutions is one of the fundamental concerns of the social sciences. The idea that phenomenology has ignored this topic is also widely accepted. As against this view, the present paper aims at demonstrating that especially Schutzian phenomenology—that is, the social-phenomenological tradition started by Alfred Schutz and continued by Thomas Luckmann and Peter Berger, among others—provides rich insights on the nature and workings of social institutions that could contribute to enriching the (...) current social-scientific debate on the issue. In order to show this, the authors attempt to unearth and systematically reconstruct Schutz’s and Berger and Luckmann’s insights on social institutions and to confront them with current approaches. (shrink)

This article stages the imaginary “travel” of the ideas of the Argentine philosopher/anthropologist Rodolfo Kusch (1922–1979) to the Caribbean, in the service of sketching the work of feminist cultural producers in generational knowledge transmission. The first part elaborates a dialogue between Kusch’s concept of “fagocitación” (phagocytosis) with “transculturación” (transculturation), developed by the Cuban Fernando Ortiz (1881–1969). The second part of the article focuses on how Dominican diasporic composer, singer, and healer Irka Mateo enters this itinerary as a field researcher, an (...) intellectual and expressive cultural producer. I suggest that Mateo’s notion that the “field” might inhabit her music captures a key dimension of her work as expressive and embodied cultural praxis, and that this inhabitation subtends how the artist envisions the preservation of cultural memory and links her work to Kusch and Ortiz. The final section of the article looks at the implications of forgetting to the transmission of ancestral knowledges to illustrate how Mateo’s work offers some clues that can help us better discern what re-membering means, which might be distinct and enrich how we remember. (shrink)

En la primera parte de este artículo se quiere exponer la posición de Ludwig Wittgenstein en las Investigaciones filosóficas donde ya se percibe un importante giro respecto a la concepción semántica del Tractatus. El Wittgenstein tardío asume el lenguaje y su significado no como el resultado aislado de una conciencia monológica sino el producto una praxis social mediada por reglas. Sin embargo, al pensador austríaco le falta aun el espacio para el encuentro con la otredad que se muestra en la (...) posibilidad de la traducción de las reglas de otros juegos de lenguaje al propio, ya sean entre comunidades distintas o dentro de una misma cultura en épocas diferentes. En la segunda parte se muestra como en la hermenéutica filosófica de Hans-Georg Gadamer se abre el lugar para la comprensión en inclusión de estos otros juegos gracias al despliegue de los modos que le son propios como son la asunción del círculo hermenéutico, la dialéctica de la pregunta y respuesta, la fusión de horizontes y el juego. En especial, se hace referencia a cómo la otredad que se presenta como tradición histórica produce en el sujeto que comprende y de la tradición interpretada, un mayor enriquecimiento. Esto es el centro de la comprensión hermenéutica y sucede cuando el sujeto incorpora en su horizonte las perspectivas y puntos de vista de otros horizontes gracias al vaivén inacabado y abierto de la comprensión.The first part of this paper presents the position of Ludwig Wittgenstein in the Philosophical Investigations where it can see a significant turn respect to the semantic conception of the Tractatus. The later Wittgenstein takes language and its meaning not as an isolated result of a monological consciousness but the product of a social practice mediated by rules. However, the Austrian philosopher lacks even the space for the encounter with otherness that is displayed on the possibility of translation of the rules of other language games to the own, whether between different communities or within the same culture in different times. In the second part is shown as in the philosophical hermeneutics of Hans-Georg Gadamer is open the space for the understanding of these other games through the deployment of the modes of its own such as the assumption of the hermeneutic circle, the dialectic of question and answer, the fusion of horizons and the play. In particular, it refers to how otherness, presented as historical tradition produce in the subject that comprehend and in the tradition interpreted greater enrichment. That is the center of the hermeneutic comprehension and happens when subject includes on his horizon the perspectives and views of other horizons thanks to unfinished and open sway of understanding. (shrink)

Phenomenology and the creation of poetry offer ways to understand life different from the one proposed by sciences or conventional knowledge. Phenomenology and poetry send us to a universe of different horizons and layers where it is possible to find and discover essential truths about the being and his existence. This possibility to find transcendental truths that enriches human knowledge over the place and the role of men in life (Lebenswelt) is a primordial event where language establishes new forms of (...) expression and comprehension from such world. The first part of this work shows some of the basic categories from phenomenology: conscience, intuition, experiences, natural attitude and phenomenological attitude. Multiple horizons of comprehension from the poetic phenomenon arise in the second part, with the original dimension in the language. The third part uncovers meeting points that form the essential tissue where conclusions are built and where an inevitable proximity between phenomenology universes and poetry will be indicated as essential fields of human experience and of the senses that emerge in all horizons of experience. (shrink)

This paper examines Guillermo Lariguet’s paper ‘Analytical Legal Philosophy Reloaded,’ offering two interpretations of the ‘reloading’ project. The paper argues that a naturalistic reading of the project is unmotivated and that a more promising way of interpreting Lariguet’s proposal is in terms of a rather ambitious methodological agenda, which is analogous to the broadly encompassing methodological criticism envisioned by Jürgen Habermas in some of his work, which centers on communicative action. This ‘reasonableness’ proposal, as I shall call it, is a (...) plea to invigorate and enrich not just legal philosophy, but philosophical discourse in general, and shows that the reloading of legal philosophy cannot be understood as a project that originates only from within legal philosophy.Resumen:En este trabajo se examina el ensayo de Guillermo Lariguet intitulado “Analytical Legal Philosophy Reloaded”, y se ofrecen dos interpretaciones de su proyecto de “renovar” la filosofía analítica del derecho. En primer lugar se sostiene que una lectura naturalista del proyecto es injustificada, y que la vía más prometedora de interpretar su propuesta es en términos una agenda metodológica más ambiciosa, la cual es análoga al criticismo metodológico exhaustivo imaginado por Jürgen Habermas en algunos de sus trabajos, en los que centra su acción comunicativa. La “razonabilidad” de la propuesta, como la denomino, es una invitación a revitalizar y enriquecer no sólo la filosofía jurídica, sino el discurso filosófico en general; además muestra que la “renovación” de la filosofía del derecho no puede ser entendida como un proyecto que se origine única- mente desde el interior de la filosofía jurídica. (shrink)

In this autobiographical article I develop some turning points in my training as an educator. The first refers to the influence and educational implications that the person of Paulo Freire and his thinking had on me, which still persists today. However, as a disciple I had to distance myself from him because his presence, although necessary, made it difficultfor me to think autonomously, which contradicted his teachings. The other turning pointwas when I learned about Reuven Feuerstein's educational formulation, which enriched (...) and complemented Freire's dialogic proposal. The last turning point, at least until now, tookplace when I learned about chaos theory, which shook me deeply and led me to reconsidermy entire conceptualization about education by understanding that educational processesare eminently chaotic and tend to self-organize in levels of increasing complexity. Thisradically differentiates them from schooling, which reduces them to orderly, linear sequences dependent on disciplinary contexts, which are expressed in orderly planning and evaluations where doubt and impression have no place. I develop the idea that thepropensity to learn flows thanks to chaotic conditions that favor bifurcations and emergencies that create new complexities, which corresponds to what educationalprocesses are, ranging from the creation of possible relationships, which, thanks to theantecedents collected by students, they can become probable relationships and that, if theadvancement of science and technology allows it, can be realized. (shrink)

RésuméL'emploi inadéquat du terme » primitif « est la conséquence d'une confusion entre la primitivité réelle des formes archaïques et la » primitivité « secondaire des formes spécialisées.Dans toute évolution, la transition du simple au complexe et celle de l'indistinct au distinct suivent des modalités semblables. On y reconnai̊t une phase d'enrichissement lent, une phase de polymorphisme originel, et une phase de ségrégation et de spécialisation. Il est nécessaire de distinguer entre:1. la simplicité archaïque des formes authentiquement primitives et la (...) simplicité secondaire des formes pseudo‐primitives, appauvries et spécialisées;2. le polymorphisme originel et le polymorphisme secondaire, dǔ à l'hybridation.ZusammenfassungDie unangebrachte Anwendung des Ausdruckes » primitiv « ist Folge einer Konfusion zwischen der wirklichen Primitivität der archaischen Formen und der sekundären Primitivität der spezialisierten Formen.In jeder Entwicklung erfolgt der Übergang vom Einfachen zum Komplexen und vom Unbestimmten zum Bestimmten in ähnlicher Art und Weise. Man erkennt eine vorbereitende Phase der langsamen Bereicherung, eine Blütezeit des ursprünglichen Polymorphismus, und eine späte Phase der Absonderung und Spezialisierung.Es ist notwendig zu unterscheiden zwischen:1. Der archaischen Einfachheit der wirklich primitiven Formen und der sekundären Einfachheit der pseudoprimitiven Formen, die verarmt und spezialisiert sind;2. dem ursprünglichen Polymorphismus und dem sekundären Polymorphismus, der durch Vermischung entstanden ist.The inadequate use of the term » primitive « is due to a confusion between archaïc primitivity proper, and secondary » primitivity « or pseudoprimitivity. In any kind of evolution, the transitions from simplicity to complexity and from indistinctness to distinctness follow strictly similar courses. Three phases are recognizable: a pre‐apogean phase of slow enrichment, an apogean phase of original polymorphism, and a post‐apogean phase of segregation and specialization. It is necessary to distinguish between:1. the archaic simplicity of truly primitive forms and secondary simplicity of impoverished and specialized forms;2. original polymorphism and secondary polymorphism due to hybridization. (shrink)

Liquid‐liquid phase separation (LLPS) has recently emerged as a possible mechanism that enables ubiquitin‐binding shuttle proteins to facilitate the degradation of ubiquitinated substrates via distinct protein quality control (PQC) pathways. Shuttle protein LLPS is modulated by multivalent interactions among their various domains as well as heterotypic interactions with polyubiquitin chains. Here, the properties of three different shuttle proteins (hHR23B, p62, and UBQLN2) are closely examined, unifying principles for the molecular determinants of their LLPS are identified, and how LLPS is connected (...) to their functions is discussed. Evidence supporting LLPS of other shuttle proteins is also found. In this review, it is proposed that shuttle protein LLPS leads to spatiotemporal regulation of PQC activities by mediating the recruitment of PQC machinery (including proteasomes or autophagic components) to biomolecular condensates, assembly/disassembly of condensates, selective enrichment of client proteins, and extraction of ubiquitinated proteins from condensates in cells. (shrink)

Socratis et Socraticorum Reliquiae Source presents the transcription of the collection of testimonies about Socrates and Socratics (Socratis et Socraticorum Reliquiae) originally edited by G. Giannantoni. -/- The site enable users to access texts, exploit resources, and perform queries. Notes, additional information and a legenda for a better access to the texts are also available. -/- The publication is peer-reviewed and aspire to meet the highest quality standards. The content of the site and its internet addresses are stable and can (...) be freely consulted and used for scholarly purposes. -/- The site will be soon open for semantically enrich the data published on the websites. A use of peer-to-peer (p2p) networking will also provide an efficient and engaging collaborative work space. (shrink)

This paper presents philosophical perspectives related to the concept of boredom from the point of view of its forms and structural modes as developed by Martin Heidegger in his lectures at the University of Freiburg during the winter semesters of 1929 and 1930. We highlight a philosophical stance often overlooked in comparison to more traditional positions in Western philosophical thought—through the proposed hermeneutic-phenomenological processes, this will allow us to interweave their philosophical images with cinematographic narratives that enrich the factual (...) understanding of modernity. For this reason, we assume boredom and its essence, “tediousness”, as the fundamental mood of our era, thus permitting other mobilities of thought that warrant a study of phenomena relating to cultural entertainment as a symptom of the modern disease that distances Dasein from meeting, questioning, and self-care. (shrink)

Carlo Cellucci has rightly pointed out that contemporary professional academic philosophy has a serious problem of irrelevance. Performance philosophy and public philosophy are two recent attempts to solve that problem and radically transform professional academic philosophy into what I call real philosophy. Nevertheless, performance philosophy and public philosophy have some prima facie problems. My goal in this essay is to make some headway towards solving these two prima facie problems, first, by briefly describing ways of conceptually clarifying and purposively unifying (...) performance philosophy and public philosophy individually; second, by briefly presenting a mediating theoretical and practical framework that could solve the incoherence problem and the two solitudes problem, and also directly and reciprocally connect performance philosophy and public philosophy: a framework I call borderless philosophy; and third and finally, against the backdrop of that mediating framework, in response to a possible objection to my argument, by briefly proposing a way in which performance philosophy, via borderless philosophy, could significantly enrich public philosophy. The upshot is that borderless philosophy, together with performance philosophy and public philosophy, collectively yield a fully adequate solution to the problem of irrelevance. (shrink)

In this book, Carlos Montemayor and Harry Haladjian consider the relationship between consciousness and attention. The cognitive mechanism of attention has often been compared to consciousness, because attention and consciousness appear to share similar qualities. But, Montemayor and Haladjian point out, attention is defined functionally, whereas consciousness is generally defined in terms of its phenomenal character without a clear functional purpose. They offer new insights and proposals about how best to understand and study the relationship between consciousness and attention (...) by examining their functional aspects. The book's ultimate conclusion is that consciousness and attention are largely dissociated. -/- Undertaking a rigorous analysis of current empirical and theoretical work on attention and consciousness, Montemayor and Haladjian propose a spectrum of dissociation—a framework that identifies the levels of dissociation between consciousness and attention—ranging from identity to full dissociation. They argue that conscious attention, the focusing of attention on the contents of awareness, is constituted by overlapping but distinct processes of consciousness and attention. Conscious attention, they claim, evolved after the basic forms of attention, increasing access to the richest kinds of cognitive contents. -/- Montemayor and Haladjian's goal is to help unify the study of consciousness and attention across the disciplines. A focused examination of conscious attention will, they believe, enable theoretical progress that will further our understanding of the human mind. (shrink)

Investigates the resolution of contradictions and ambiguous derogations in a code, by means of the imposition of partial orderings.

Minding Time: A Philosophical and Theoretical Approach to the Psychology of Time offers an innovative philosophical account of the most fundamental kinds of time representation.

Bayesian reverse-engineering is a research strategy for developing three-level explanations of behavior and cognition. Starting from a computational-level analysis of behavior and cognition as optimal probabilistic inference, Bayesian reverse-engineers apply numerous tweaks and heuristics to formulate testable hypotheses at the algorithmic and implementational levels. In so doing, they exploit recent technological advances in Bayesian artificial intelligence, machine learning, and statistics, but also consider established principles from cognitive psychology and neuroscience. Although these tweaks and heuristics are highly pragmatic in character and (...) are often deployed unsystematically, Bayesian reverse-engineering avoids several important worries that have been raised about the explanatory credentials of Bayesian cognitive science: the worry that the lower levels of analysis are being ignored altogether; the challenge that the mathematical models being developed are unfalsifiable; and the charge that the terms ‘optimal’ and ‘rational’ have lost their customary normative force. But while Bayesian reverse-engineering is therefore a viable and productive research strategy, it is also no fool-proof recipe for explanatory success. (shrink)

This paper is a critical comment on an article of David Widerker which also appeared in the Journal of Philosophy. In this article, Wideker held, against positions previously defended by him, that in was possible to design effective counterexamples, in the line initiated by Harry Frankfurt in 1969, to the so-called “Principle of Alternative Possibilities”. The core of my criticism of Widerker is to deny that agents, in his putative counterexamples, are morally responsible for their decisions, owing to the fact (...) they are not able to respond appropriately to moral reasons. (shrink)

Until recently emotion and emotional processing have been largely neglected by experimental psychology and neuroscience more generally. This paper reviews the substantial psychological and neuroscientific evidence that each emotion is localized in specific neural structures, and thus that it is not necessary to invoke souls or spirits to explain emotions or emotional processing often held to be distinctive of a soul. In addition, the paper aims to demonstrate the adaptive and biological value of emotion for humans and other animals. It (...) closes by focusing on recent research on neural processing of emotions and emotional words. -/- 1. Introduction -- 2. What are Emotions and How Many Emotions Exist? -- 3. Emotions and the Body -- 4. The Neural Substrates of Emotions and How We Know Them -- 5. Fear, Sadness, and the Amygdala -- 6. Pleasure, Happiness, and the Orbitofrontal Cortex -- 7. Conclusion. (shrink)

We are strongly inclined to believe in moral responsibility - the idea that certain human agents truly deserve moral praise or blame for some of their actions. However, recent philosophical discussion has put this natural belief under suspicion, and there are important reasons for thinking that moral responsibility is incompatible with both determinism and indeterminism, therefore potentially rendering it an impossibility. Presenting the major arguments for scepticism about moral responsibility, and subjecting them to sustained and penetrating critical analysis, _Moral Responsibility_ (...) lays out the intricate dialectic involved in these issues in a helpful and accessible way. A well-written and lively account, the book then goes on to suggest a way in which scepticism can be avoided, arguing that excessive pre-eminence given to the will might lie at its root. Offering an alternative to this scepticism, Carlos Moya shows how a cognitive approach to moral responsibility that stresses the importance of belief would rescue our natural and centrally important faith in the reality of moral responsibility. (shrink)

Anticipating the fifth centennial of Vives’ birth in 1992, this is the first comprehensive study of two of Vives’ main works, De Anima et Vita, Book 3 and De Prima Philosophia, accompanied by the first general biography based on recent research. Juan Luis Vives was a Spanish sixteenth-century humanist who spent most of his life as an exile in England and the Low Countries. De Anima et Vita, the third book of which makes up the tract on emotions, represents the (...) culmination of Vives’ effort to understand human nature. Noreña has organized Vives and the Emotions into three parts. Part one incorporates recent research on Vives and corrects some of the inaccuracies of Noreña’s 1970 Luis Vives. He provides expanded accounts of Vives’ attitude toward Erasmus and religion, his reaction to terminist logic, his social and legal views, and his contributions to Renaissance pedagogy. The second part of the book examines in detail one of Vives’ most philosophical and forgotten tracts, a lengthy summary of his metaphysical views published in 1531 under the title De Prima Philosophia seu de Intimo Naturae Opificio, which is probably the most speculative of Vives’ works. Part three compares Vives’ thoughts on emotion to those of Aristotle, some ancient Stoic sources, Saint Thomas, Descartes, and Spinoza, while dividing the entire material under such headings as the nature, the classification, the interaction, and the therapeutic control of emotion. (shrink)

En este trabajo, el autor analiza las contradicciones que el multiculturalismo plantea en las sociedades actuales, resaltando la importante mediación que el sistema político democrático lleva a cabo en la resolución de las mismas. A partir de los artículos de tres autores ('The Politics ofRecognition" de CH Taylor: "Struggles for Recognition in Constitutional States" de J. Habermas y "Legitimacy and Diversity: Dialectical Reflections on Analytical Distinctions" de T. McCarthy) y de la referencia final al trabajo de Rawls 'The Law of (...) the People", expone una serie de momentos teóricos que representan diferentes estadios en la discusión entre el pensamiento liberal y el comunitarismo, y que componen un proceso explicativo en el que cada uno de esos momentos supondría una superación teórica del anterior. En concreto, el autor trata de situar la discusión sobre el reconocimiento del derecho a la diferencia, en el terreno en el que del análista del modelo teórico del liberalismo más acorde con el reconocimiento de derechos a las colectividades-el republicanismo comunitarista al que se refiere Taylor-, se pase al análisis del tipo de sistema político dentro del cual se reconozca la diferencia y la existencia de otras culturas como algo que ya estaba implícito en la teoría de los derechos. Este sistema político sería la democracia deliberativa y su procedimiento discursivo para tomar decisiciones y llegar a acuerdos, propuesto por J. Habermas. El trabajo de McCarthy tratarla de resolver algunas fisuras en la democracia deliberativa que afectarían a su legitimidad por cuanto suponen un menoscabo a la idea misma de las diferencias. Finalmente, la alusión a Rawls permite al autor erigir el sistema de los derechos humanos en el estándar mínimo necesario para llegar a un acuerdo global lo suficientemente amplio y abstracto como para garantizar el máximo respeto a las diferencias. Un acuerdo que, insiste el autor, sólo puede enmarcarse en un proyecto democrático con dimensión internacional, al que llama "horizonte cosmopolitamente democrático". (shrink)

Although Novak recognizes himself as a disciple of Maritain, especially in his thesis on the Christian origins of democracy, the differences between the two in their views on the capitalist economy are evident. However, in his famous book, The Spirit of Democratic Capitalism, and in other previous works, Novak tries to show some possible bridges between Maritain’s thought and the virtues of American capitalism. This attempt is actually part of a larger project by Novak: that of showing the essential compatibility (...) of Catholicism with capitalism. The purpose of this article is to show, based on Novak’s thought in relation to Maritain, the possibilities and difficulties of this attempt. (shrink)

Investigations of human action have led to the conclusion that much action production can occur unconsciously. Behaviors such as reflexes and automatisms in neurological conditions reveal that action production can be mediated unconsciously. Less obvious, however, are the unconscious mechanisms associated with everyday voluntary actions. Voluntary action is a complex form of action that involves both unconscious and conscious component processes. This chapter reviews the unconscious components of voluntary action and then examines how these components interact with consciousness. The analysis (...) includes treatments of Skinner’s influential “three-term contingency” and the phenomenon of effortless control. The chapter discusses the unresolved issues and paradoxes that are encountered when investigating action from a reductionistic standpoint in which there is no homunculus-like agent involved in voluntary action. (shrink)

The “philosophy of conscience” is the fundamental paradigm of modern philosophy from Descartes to Kant. Such paradigm has been the object of continuous criticism starting with the so call “philosophy of suspicion” and latter on by the “linguistic turn”, which in this article is considered from the perspective of the discursive ethics of Habermas. Although these criticisms force us to abandon the primacy and the monologism of the “philosophy of conscience”, we should not forget the value of the moral conscience (...) itself in spite of all its resituations. This is what I try to claim in this work, following the arguments of Wellmer, Muguerza, Bilbeny or Renaut, among other critics, revisiting, from this perspective, the confrontation between Kant and Hegel, which has been brought up again by the liberal/communitarian debate, leading finally my discussion to the relation between individualism and cosmopolitanism. (shrink)

"Epistola a Memeceo, Maximas capitales, Sentencias vaticanas, fragmentos y testimonios; texto griego y traduccion": p. [87]-161.

Understanding evolution beyond a gene-centered vision is a fertile ground for new questions and approaches. However, in this systemic perspective, we take issue with the necessity of the concept of information. Through the example of brain and language evolution, we propose the autonomous systems theory as a more biologically relevant framework for the evolutionary perspective offered by Jablonka & Lamb (J&L).

We introduce and study a new approach to the theory of abstract algebraic logic (AAL) that explores the use of many-sorted behavioral logic in the role traditionally played by unsorted equational logic. Our aim is to extend the range of applicability of AAL toward providing a meaningful algebraic counterpart also to logics with a many-sorted language, and possibly including non-truth-functional connectives. The proposed behavioral approach covers logics which are not algebraizable according to the standard approach, while also bringing a new (...) algebraic perspective to logics which are algebraizable using the standard tools of AAL. Furthermore, we pave the way toward a robust behavioral theory of AAL, namely by providing a behavioral version of the Leibniz operator which allows us to generalize the traditional Leibniz hierarchy, as well as several well-known characterization results. A number of meaningful examples will be used to illustrate the novelties and advantages of the approach. (shrink)

Es importante destacar que cuando en la historia de la física se hace referencia al problema de si la luz se transmite de manera instantánea o si requiere de tiempo –que se abreviará aquí como el problema de la propagación sucesiva de la luz– siempre destacan ciertos personajes: por un lado, Armand Hippolyte Louis Fizeau y Jean Bernard León Foucault, quienes en el siglo XIX lograron medir por primera vez de forma precisa la velocidad de la luz; y por otro, (...) los astrónomos Ole Christensen Roemer y James Bradley, quienes en los siglos XVII y XVIII –respectivamente– fueron los primeros en dar una respuesta derivada de trabajos observacionales de que la luz sí requiere de tiempo en su transmisión, esto es, que su propagación es sucesiva. Entre estos nombres, aparece siempre de forma algo etérea Galileo Galilei como el primero que propuso un enfoque experimental para dar respuesta a esta pregunta. (shrink)

O presente estudo pretende salientar o trânsito das grandes formulações da concepção da temporalidade na tradição hindu: do tempo (kāla) à sua compreensão como instantâneo (kṣaṇa). Num ponto preliminar, salientam-se as condições linguísticas do pensar indo-europeu e a "gramática" sanscrítica a propósito do tempo. Sublinham-se de seguida os enquadramentos rituais e míticos, tanto ligados com a ciclicidade (saṃsāra), como com o imutável e eterno (ānantya). Depois percorrem-se, de forma sintética, os vários "sistemas" filosóficos salientando respectivamente: a concepção metafísica (no Vedānta (...) e Mīmānsā), a recorrência e irrealidade já num plano gnosiológico (no Sāṃkhya e no Yoga), e a formulação psicológica (tanto no Vaiśeṣika, como no Nyāya, além disso presente no Jainismo). Enfim, na última parte, faz-se menção aos principais traços característicos da doutrina budista da instantaneidade (muito característica sobretudo das escolas "subitistas"). Valoriza-se conclusivamente esta instância de um "agora" também como lição da espiritualidade hindu em geral. (shrink)