The development in 1996 of a new generation of antiretroviral drugs was a major pharmaceutical advancement in the struggle against the epidemics of HIV and AIDS. However, due to high costs, access to these new drugs was almost impossible for most people living with HIV or AIDS. This situatiowhas been even more dramatic for those living with HIV/AIDS in poorer countries. Many of the organizations that are fighting for the rights of those with HIV have since developed human rights advocacy (...) and legal strategies to try to achieve universal access to treatment. These organizations are also fighting for states’ compliance with human rights obligations under health-related treatises and conventions. This paper draws upon the experience gained in Latin America, focusing on the legal strategies that have been explored in Venezuela and the legal consequences for domestic law. (shrink)

The development in 1996 of a new generation of antiretroviral drugs was a major pharmaceutical advancement in the struggle against the epidemics of HIV and AIDS. However, due to high costs, access to these new drugs was almost impossible for most people living with HIV or AIDS. This situatiowhas been even more dramatic for those living with HIV/AIDS in poorer countries. Many of the organizations that are fighting for the rights of those with HIV have since developed human rights advocacy (...) and legal strategies to try to achieve universal access to treatment. These organizations are also fighting for states’ compliance with human rights obligations under health-related treatises and conventions. This paper draws upon the experience gained in Latin America, focusing on the legal strategies that have been explored in Venezuela and the legal consequences for domestic law. (shrink)

O artigo apresenta uma visão de conjunto do pensamento de Lima Vaz, a partir de seu método original, caracterizado por seu cunho rememorativo, dialético e sistemático. Ele é aplicado particularmente na Antropologia Filosófica e na Ética, sintetizando a categoria de história com a de transcendência, superando assim a crise do pensamento moderno à luz da práxis ética.

O artigo trata da primeira da fase, bem mais breve, do pensamento filosófico de Lima Vaz, reconhecido como um dos principais filósofos de sua geração no Brasil. Depois de fornecer algumas indicações sobre sua formação intelectual, detém-se na sua reflexão sobre as condições de reconciliação entre a mensagem cristã e o pensamento moderno através de seus artigos sobre “consciência histórica”, visando resgatar o verdadeiro sentido da modernidade. Analisa também a aplicação feita por ele dessas ideias à solução dos graves problemas (...) da sociedade brasileira então em debate, bem como a repercussão pública de sua proposta num momento decisivo da história nacional. Discute em seguida se ele com isso se mostra então favorável a um pensamento cristão alternativo à metafísica tradicional, concluindo por uma provável negativa. (shrink)

As relações Estado-Religião têm sido regidas na modernidade pelo princípio da laicidade do Estado. Esta laicidade assumiu, muitas vezes, o caráter de negação dos valores transcendentes, sob a capa de neutralidade do Estado. Tal posição se explica pela origem do Estado laico como reação à influência dominante das Igrejas cristãs sobre toda a vida social, no período anterior à Revolução Francesa. Ora, esta contraposição entre as esferas religiosa e política perdeu qualquer sentido no mundo atual, pelo menos, no Ocidente. Com (...) efeito, as mudanças culturais advindas com a secularização da sociedade reclamam - está é a proposta do artigo - um novo modelo de laicidade, segundo o qual o Estado, longe de pretender impor aos cidadãos uma determinada visão do mundo, pretensamente científica, mas, na verdade, ideológica, promova a participação de todas as forças vivas da nação, em particular, das comunidades religiosas, no debate público sobre as questões de interesse comum, sobretudo no seu aspecto ético. Palavras-chave : Laicidade; Estado; Religião; Tradições culturais; Secularização; Ética.The relations between Religion and State have been ruled in modern times by a secularist view of politics. Official secularism has often assumed the denial of transcendent values, under cover of State neutrality. This position can be explained in view of the origins of the secular State as a reaction against the hegemonic social influence of Christian Churches prior to the French Revolution. The opposition between the religious and political spheres, however, has lost all meaning in today's world, at least in the West. In fact, as this article intends to show, the cultural changes arising precisely from the secularization of society require a new model of secular State, wherein the State should not seek to impose on its citizens a certain worldview which, although purportedly scientific, would in fact be ideological. On the contrary, it should promote the participation of all of civil society, and of the nation's religious communities in particular, in the public debate about issues of common interest, especially regarding their ethical aspects. Key Words : Secularity; State; Religion; Cultural traditions; Secularization; Ethics. (shrink)

In this paper, we give a constructive nonstandard model of intuitionistic arithmetic (Heyting arithmetic). We present two axiomatisations of the model: one finitary and one infinitary variant. Using the model these axiomatisations are proven to be conservative over ordinary intuitionistic arithmetic. The definition of the model along with the proofs of its properties may be carried out within a constructive and predicative metatheory (such as Martin-Löf's type theory). This paper gives an illustration of the use of sheaf semantics to obtain (...) effective proof-theoretic results.The axiomatisations of nonstandard intuitionistic arithmetic (to be calledHAIandHAIωrespectively) as well as their model are based on the construction in [5] of a sheaf model for arithmetic using a site of filters. In this paper we present a “minimal” version of this model, built instead on a suitable site of provable filter bases. The construction of this site can be viewed as an extension of the well-known construction of the classifying topos for a geometric theory which uses “syntactic sites”. (Such sites can in fact be used to prove semantical completeness of first order logic in a strictly constructive framework, see [6].)We should mention that for classical nonstandard arithmetics there are several nonconstructive methods of proving conservativity over arithmetic, e.g. the compactness theorem, Mac Dowell–Specker's theorem [3]. (shrink)

In this paper, we give a constructive nonstandard model of intuitionistic arithmetic (Heyting arithmetic). We present two axiomatisations of the model: one finitary and one infinitary variant. Using the model these axiomatisations are proven to be conservative over ordinary intuitionistic arithmetic. The definition of the model along with the proofs of its properties may be carried out within a constructive and predicative metatheory (such as Martin-Löf's type theory). This paper gives an illustration of the use of sheaf semantics to obtain (...) effective proof-theoretic results.The axiomatisations of nonstandard intuitionistic arithmetic (to be calledHAIandHAIωrespectively) as well as their model are based on the construction in [5] of a sheaf model for arithmetic using a site of filters. In this paper we present a “minimal” version of this model, built instead on a suitable site of provable filter bases. The construction of this site can be viewed as an extension of the well-known construction of the classifying topos for a geometric theory which uses “syntactic sites”. (Such sites can in fact be used to prove semantical completeness of first order logic in a strictly constructive framework, see [6].)We should mention that for classical nonstandard arithmetics there are several nonconstructive methods of proving conservativity over arithmetic, e.g. the compactness theorem, Mac Dowell–Specker's theorem [3]. (shrink)

First published in Spanish in 2006, _Twenty Theses on Politics_ is a major statement on political philosophy from Enrique Dussel, one of Latin America’s—and the world’s—most important philosophers, and a founder of the philosophy of liberation. Synthesizing a half-century of his pioneering work in moral and political philosophy, Dussel presents a succinct rationale for the development of political alternatives to the exclusionary, exploitative institutions of neoliberal globalization. In twenty short, provocative theses he lays out the foundational elements for a (...) politics of just and sustainable coexistence. Dussel first constructs a theory of political power and its institutionalization, taking on topics such as the purpose of politics and the fetishization of power. He insists that political projects must criticize or reject as unsustainable all political systems, actions, and institutions whose negative effects are suffered by oppressed or excluded victims. Turning to the deconstruction or transformation of political power, he explains the political principles of liberation and addresses matters such as reform and revolution. _Twenty Theses on Politics_ is inspired by recent political transformations in Latin America. As Dussel writes in Thesis 15, regarding the liberation praxis of social and political movements, “The winds that arrive from the South—from Nestor Kirchner, Tabaré Vásquez, Luiz Inácio Lula da Silva, Evo Morales, Hugo Chávez, Fidel Castro, and so many others—show us that things can be changed. The _people _must reclaim sovereignty!” Throughout the twenty theses Dussel engages with Latin American thinkers and activists and with radical political projects such as the World Social Forum. He is also in dialogue with the ideas of Marx, Hegel, Habermas, Rawls, and Negri, offering insights into the applications and limits of their thinking in light of recent Latin American political thought and practice. (shrink)

In this paper we will discuss the active part played by certain diagonal arguments in the genesis of computability theory. 1 In some cases it is enough to assume the enumerability of Y while in others the effective enumerability is a substantial demand. These enigmatical words by Kleene were our point of departure: When Church proposed this thesis, I sat down to disprove it by diagonalizing out of the class of the λ–definable functions. But, quickly realizing that the diagonalization cannot (...) be done effectively, I became overnight a supporter of the thesis. (1981, p. 59) The title of our paper alludes to this very work, a task on which Kleene claims to have set out after hearing such a remarkable statement from Church, who was his teacher at the time. There are quite a few points made in this extract that may be surprising. First, it talks about a proof by diagonalization in order to test—in fact to try to falsify—a hypothesis that is not strictly formal. Second, it states that such a proof or diagonal construction fails. Third, it seems to use the failure as a support for the thesis. Finally, the episode we have just described took place at a time, autumn 1933, in which many of the results that characterize Computability Theory had not yet materialized. The aim of this paper is to show that Church and Kleene discovered a way to block a very particular instance of a diagonal construction: one that is closely related to the content of Church's thesis. We will start by analysing the logical structure of a diagonal construction. Then we will introduce the historical context in order to analyse the reasons that might have led Kleene to think that the failure of this very specific diagonal proof could support the thesis. This is a joint paper. We have both attempted to add a small piece to an amazing historical jigsaw puzzle at a juncture we feel to be appropiate. In the paper by Manzano 1997 the aforementioned words by Kleene were quoted, and since then several logicians, Enrique Alonso first and foremost, have questioned her on this issue. Here we both submit our reply. (1999, pp. 249--273). (shrink)

Let us think about metaphysics not as the subject matter of a discipline—as classical rationalism puts it—but as the “natural place” that arouses our curiosity. Let us see in it something that completes and exceeds, shelters and disables, inspires and invalidates all the questions raised by the effect of a primeval impulse. Rather than metaphysics we should hence speak of “the metaphysical,” a horizon rather than a form of knowledge which vainlessly tries to emulate divine wisdom, we are forced to (...) ponder our point of view, the inquisitive gaze cast on that horizon, not so much as determining a position—since horizons tend to dissipate positions, to blur all point of references—but as a sign revealing a disposition, i.e., the trace of an attitude. As an attitude, this dis-position is a disruption or decentering of our habitual positions concerning the world and a bias that stimulates us to demand another kind of responses to questions which obviously are not those of every day. (shrink)

La gestión de la pandemia de COVID-19 por parte de los países occidentales es uno de los temas más controvertidos de los estudios sociales actuales. Uno de los conceptos centrales para analizar la ordenación de la gestión de la pandemia es el de Cosmopolítica, ya que nos permite ampliar la comprensión de la política para incluir a los ciudadanos, a los seres vivos no humanos, a los elementos terrestres y al propio SARS-CoV-2. Pero como argumentamos en este artículo, la cosmopolítica (...) necesita un poder previo, una potentia generativa que emana de la disposición de los actores mencionados. A partir del ejemplo de los meses en que se desarrolló y comenzó a inocularse la vacuna contra la COVID-19, ilustraremos la propuesta cosmoética: una ética afirmativa que tiñe y permea el agenciamiento de actores que constituyen la vacuna, permitiendo su despliegue para un posterior momento cosmopolítica. De este modo, concluimos que la gestión de la pandemia necesita no sólo atender a los ciudadanos no expertos o a los actores no humanos, sino también atender a la emergencia de nuevas realidades, tiempos y espacios. (shrink)

Los dos grandes problemas del enfoque supervaluacionista para la vaguedad son determinar cuáles son las precisificaciones admisibles y la vaguedad de orden superior ilimitado. Apelando al uso de los términos vagos por lo comunidad lingüística competente puede dividirse de forma tajante la extensión de un término precisando en que casos se aplica definidamente, en cuáles se aplica indefinidamente y en cuales es indeterminado si se aplica. Esto produce dos órdenes de vaguedad, con lo que se bloquean los argumentos sorites. Finalmente (...) se indaga qué semántica resulta más adecuada para una vaguedad de segundo orden. La vaguedad se basa en una indeterminación determinada en la aplicación de ciertos términos por parte de los hablantes nativos. (shrink)

En este artículo se presenta una ontología según la cual el mundo actual no es el único real, pero, al contrario que en la ontología de Lewis, no todos los mundos son reales, porque muchos de ellos siguen siendo mundos meramente posibles. Tras examinar cuidadosamente los pros y contras de los diferentes tipos de actualismo y posibilismo, esta nueva concepción posibilista (el multiposibilismo actual) es elaborada y defendida contra algunas objeciones. El punto de partida es que los mundos posibles sí (...) que incluyen individuos no actuales, y no únicamente estados de cosas no actualizados acerca de individuos actuales. Y el núcleo de la teoría consiste en conceder que muchos mundos son reales por igual, y ontológica y nomológicamente independientes entre sí, pero que la mayoría de ellos genera su propia serie de mundos posibles pero no actualizados inter-relacionados. De esta manera, permanecen intactas nuestras inuiciones metafísicas más profundas (como la identidad transmundana, la contingencia -tanto lógica como metafísica- del mundo actual, o los principios de la lógica clásica), pero existe una respuesta a la pregunta: "¿por qué precisamente el mundo actual es el real?" al negar que solamente él sea real. Al final del artículo se ponen de manifiesto algunas de las ventajas y del potencial ontológico y teológico de esta hipótesis. (shrink)

La creencia en la resurrección de los muertos es central para las religiones abrahámicas. Al estar actualmente desacreditada la noción de alma, muchos filósofos cristianos materialistas se replantean la posibilidad de tal resurrección. Dos problemas fundamentales amenazan tal posibilidad: la discontinuidad espacio-temporal entre la muerte y la resurrección (que impediría esta última si fuera imposible una existencia intermitente para los seres humanos) y la degeneración, disgregación o incluso completa destrucción de los componentes materiales del cuerpo (que impediría la reconstrucción del (...) cuerpo original). Ambas cuestiones ponen en peligro la identidad numérica entre la persona muerta y la resucitada. Tras examinar diversas hipótesis recientes que intentan superar estas dificultades, constato que, o bien recurren a ideas disparatadas para asegurar la identidad, o asumen directamente que el cuerpo resucitado es una mera copia del original. Así, concluyo que, supuesta una concepción puramente corporalista de la persona, no parece viable ninguna noción de resurrección que preserve la identidad personal. (shrink)

This translation of Enrique Dussel's “‘Ser-Hispano’: Un Mundo en el ‘Border’ de Muchos Mundos” offers an interpretation of hispanos (Latin Americans and U.S. latinos) as historically, culturally, and geographically located “in-between” many worlds that combine to constitute an identity on the intercultural “border.” To illustrate how hispanos have navigated and continue to navigate their complex history in order to create a polyphonic identity, the essay sketches five historical-cultural “worlds” that come together to form the hispanic “world.”.

In this essay, Enrique Dussel provides a textual “rereading” of Karl Marx’s theory of fetishism according to his scattered but significantcomments on religion as they extend throughout the whole of his work. In Part I, “The Place of the Subject of Religion in the Whole Work of Marx,” Dussel demonstrates Marx’s differentiation between a critique of the essence of religion and its manifestations, arguing that there is a space in Marx for a anti-fetishized liberatory religion. In Part II, “Toward (...) a Theory of Fetishism in General,” he provides a methodological account of such a religion, as well as a panorama of the content of this essence of religion. These accounts provide the basis for more clearly identifying both religious fetishism and the fetishist character of capital. (shrink)

In The Theological Metaphors of Marx, Enrique Dussel provides a groundbreaking combination of Marxology, theology, and ethical theory. Dussel shows that Marx unveils the theology of capitalism in his critique of commodity fetishization. Capitalism constitutes an idolatry of the commodity that undergirds the capitalist expropriation of labor. Dussel examines Marx's early writings on religion and fetishism and proceeds through what Dussel refers to as the four major drafts of Capital, ultimately situating Marx's philosophical, economic, ethical, and historical insights in (...) relation to the theological problems of his time. Dussel notes a shift in Marx's underlying theological schema from a political critique of the state to an economic critique of the commodity fetish as the Devil, or anti-God, of modernity. Marx's thought, impact, and influence cannot be fully understood without Dussel's historic reinterpretation of the theological origins and implications of Marx's critiques of political economy and politics. (shrink)

El artículo se propone determinar el límite entre fenomenología y gnosis en la filosofía del cristianismo de M. Henry. Para ello analiza la cuestión del Archi-hijo en Soy yo la verdad, la de Archi-carne en Encarnación y la de la legitimación de las palabras que Cristo pronuncia sobre sí mismo en Palabras de Cristo. El análisis muestra, en primer lugar, en qué medida el tratamiento de estas tres cuestiones supera el límite estrictamente fenomenológico del pensamiento y remite a una gnosis (...) o experiencia de fe particular. En segundo lugar, explicita cómo, independientemente de esta gnosis, la intuición henryana acerca de la esencia de la vida abre un acceso fenomenológico genuino a la relación religiosa. (shrink)

La configuración curricular desde la atención a la diversidad en el proceso formativo universitario, resultará de la interacción de los planos cognitivo-actitudinal y procedimental. La suficiencia, recursividad y coherencia curricular son sustentos que lo convierten de proyecto predelineado a propuesta emergente en la que se planifica como un espacio de permanente construcción y reconstrucción en el que se interconectan el conocimiento conceptual, las experiencias y los sentimientos de los estudiantes. El artículo tiene como objetivo socializar los resultados alcanzados en la (...) sistematización de una concepción teórica para el desarrollo de los procesos curriculares, a partir del planteamiento de algunas ideas que lo relacionan con lo diverso que resulta el mundo universitario y que pueden constituir punto de partida para el debate sobre el diseño curricular. Curricular shaping in regard on the attention to the diversity of the university formative process will be result of the interaction of the different cognitive-attitudinal, and procedural planes. Aptitude, resourcefullness and curricular coherence are the bases that allow this preformulated project to become an emerging proposal, which is seen as a space of permanent construction and reconstruction, experiences and students´ feelings. This article aims at socializing the results obtained in the systematization process of a theoretical conception for the development of curricular processes; based on the approach of several ideas that relate it with the diversity of university sphere, and these ideas may also represent a starting point for debate about curricular design. (shrink)

t. 1. 1945-1955 -- t. 2. 1956-1962 -- t. 3. 1963-1968 -- t. 5. 1976-1978 -- t. 6. 1979-1981.

In der Zeit nach K. C. F. Krauses Tod wurde in der Philosophie darum gerungen, die umwalzende Kraft des deutschen Idealismus zeitgemass zu retten. In diesem Zusammenhang spielte Krause eine wichtige Rolle. Sein System wurde verstarkt rezipiert - in Lehrbuchern, in Ruges, Schweglers und Noacks Jahrbuchern, aber auch beispielsweise in I. H. Fichtes Zeitschrift fur Philosophie. Weiterhin aufschlussreich fur die Wirkung Krauses ist die von Urena beleuchtete Krause'sche Position zum Deutschkatholizismus im Gegensatz etwa zu Gervinus, Bayrhoffer oder Vischer. Uberdies zeigt (...) der Band die Rezeption der Krause'schen Staatslehre in der Tubinger Volkswirtschaftslehre auf. Schliesslich zeigt Urena, inwiefern sich Krause als einer der ersten fur die Gleichberechtigung der Frau eingesetzt hat - sowohl in der Theorie als auch in der Praxis. Das Buch zeichnet eine beeindruckende Wirkungsgeschichte nach, wodurch Krauses Einfluss auf die Philosophie des 19. Jahrhunderts deutlich wird. (shrink)

Se establecen las relaciones internas entre tres núcleos fundamentales del pensamiento de Newman: conciencia, fe y desarrollo de la doctrina cristiana; y se muestran, además, como claves interpretativas de su biografía, fundamentalmente hasta su conversión a la Iglesia Católica en 1845. La tesis es que la fe, como contenido de verdad, es la piedra clave que sostiene este edificio de pensamiento y vida. A ella tiende el mandato de la conciencia, el primero de los elementos que sostienen el acto libre (...) de la fe. El desarrollo de la doctrina cristiana establece el vínculo entre la fe revelada y el lugar donde esta fe vive, la Iglesia Católica Romana. (shrink)