This article addresses Eric L. Santner’s claim that “there is more political theology in everyday life than we might have ever thought” by analyzing the “theologico-political problem” in the work of three prominent twentieth-century political thinkers—Carl Schmitt, Leo Strauss, and Hannah Arendt. Schmitt, Strauss, and Arendt share a preoccupation with the crisis of modern political liberalism and confront the theologico-political problem in a similar spirit: although their responses differ dramatically, their individual accounts dwell on the absence of incontestable principles in (...) modern society that can justify life-in-common and the persistence of the political order. Their writings thus engage with the question of the place of “the absolute” in the political realm. In particular, Arendt’s indirect approach to the theologico-political problem is crucial to understanding the radicality of a political world in which traditional certainties can no longer be re-established. The theoretical trajectory I present suggests that the dispersion of political theology in everyday life has a specific corollary: modern politics operates within the tragic and paradoxical nature of its unstable and common origins that cannot be incorporated in exceptionalist versions of the body politic. (shrink)

El presente artículo examina el modo en el que Arendt comprende los “comienzos políticos” a través de su _Auseinandersetzung_ con la teorización de Walter Benjamin. En primer lugar, el artículo retornará a la concepción benjaminiana del _Ursprung_ para mostrar la importancia de ella en el enfoque arendtiano del _Anfang_, haciendo legible lo que llamaré el “problema filosófico-político”. En segundo lugar, se explicará cómo los “momentos benjaminianos” en la comprensión arendtiana sobre los comienzos ayudan a la autora a tratar los problemas (...) políticos de la espontaneidad y el fundacionalismo. Enfrentar tales problemas revela lo que está en juego en aquello que Arendt concibe como el “principio del comienzo”. Por último, se mostrará cómo este principio teorizado por Arendt adquiere un carácter an-árquico. La an-arquía, en este sentido, no equivale a un abandono de los principios políticos. Antes bien, apunta a una comprensión más sofisticada de la tensión entre “comienzo” y “gobierno” inherente en la etimología del término _archē_. (shrink)

Enfatizando la distinción entre “la política” y “lo político”, Ernesto Laclau corona su examen de los puntos ciegos de la tradición marxista con un elogio del populismo. Su proyecto de recentramiento de “lo político” no postula un comienzo marcado por un gran acontecimiento. Antes bien, Laclau pondera la fundamentación ontológica como el abismo de toda politicidad. Este ensayo evalúa críticamente la conjunción de maniobras deconstruccionistas y democrático-radicales a través de las cuales Laclau inviste el cuerpo del líder populista con un (...) carácter extra-cotidiano. En términos de Laclau, de hecho, la política radical requiere la figura del líder populista que, ontológicamente, señala el camino hacia la emancipación. Sin embargo, se mostrará cómo la suposición de que el cuerpo del líder anima los inicios políticos y los canaliza primordialmente, restringe la anterior “profundización del proyecto materialista” de Laclau y excluye una consideración del papel que “los muchos” juegan en las fundaciones democráticas. (shrink)

Leo Strauss’s critical engagement with Martin Heidegger’s thought is widely recognized. Central to Strauss’s depiction of Heidegger’s intellectual and political failures is the latter’s disdain for political philosophy. For Strauss, in fact, Heidegger overlooked important inquiry into the good political order insofar as he replaced political philosophy with a belief in Dasein’s finitude as key to attaining a virtuous life. However, Strauss’s unfavorable rendition of Heidegger’s mortalism, the article explains, neglects esoteric maneuvers—imbued with political inflections—advanced by the author of Sein (...) und Zeit. By analyzing Heidegger’s esotericism as well as his search for the permanence of the secret and inscrutable, the article shows how Strauss disregards Heideggerian sigetics when foregrounding what he views as Heidegger’s disdain for political philosophy. Through the theoretical trajectory proposed by this essay, in sum, we will see that Heidegger’s exceptionalist esotericism is what Strauss ignored. (shrink)

Abstract:Pedro Erber and Facundo Vega speak with Marcia Sá Cavalcante Schuback about Heidegger's influence on philosophy in Brazil and beyond.

Abstract:Bruno Bosteels speaks about the influence of Heidegger's thought on his monograph Philosophies of Defeat: The Jargon of Finitude and his work overall.

Abstract:In one of his last interviews before his passing, Jean-Luc Nancy talks about his own engagement with and eventual departure from Heidegger's work.

La recepción durante el siglo XX se preguntó si la filosofía nietzscheana era a-, im- o anti-política, es decir, si podía ser asimilada por la democracia, o si era antimoderna, elitista y reaccionaria. El italiano Roberto Esposito ha propuesto leerla como formando e informando el paradigma de la biopolítica. Se discuten cuatro lecturas de esa biopolítica: como formadora del paradigma de la inmunidad, como tanatopolítica, como liberal y neoliberal, y como biopolítica afirmativa. Twentieth-century readers wondered if Nietzschean philosophy was apolitical, (...) impolitic, or anti-political; that is, if it could be assimilated by democracy or if it was antimodern, elitist, and reactionary. The Italian philosopher Robert Esposito has proposed reading Nietzsche's philosophy as forming and informing the biopolitical paradigm. Four readings of these biopolitics are discussed: as part of the paradigm of immunity, as thanatopolitics, as liberal and neoliberal, and as affirmative biopolitics. (shrink)

El propósito es una lectura de la tercera edición del Facundo como estrategia de Domingo Faustino Sarmiento para la concreción de fines políticos. El estudio se centra en el nuevo escrito que el autor inserta en esta edición: "El Chacho, último caudillo de la montonera de los llanos". Se aborda, desde el campo de la Historia Intelectual, la historicidad del concepto "caudillismo", analizando los usos que hace Sarmiento del término en sus diversos contextos de enunciación. A su vez se (...) propone un análisis de la historicidad del texto mismo, observando las estrategias discursivas con que opera su autor para intervenir en la escena política. The aim is a reading of the 3rd edition of Facundo as a strategy by Domingo Faustino Sarmiento to achieve political purposes. The study focuses on the addition by the author in this edition of: "El Chacho, último caudillo de la montonera de los llanos". It discusses, from the field of Intellectual History, the historicity of the concept of "warlordism", analyzing the uses that Sarmiento makes of the term in its various contexts of enunciation. At the same time it proposes an analysis of the historicity of the text itself, observing the discursive strategies that the author operates to intervene in the political scene. (shrink)

Eco-Marxism presents a debate between two theoretical schools: metabolic rift theory, developed by John Foster and others, and world-ecology, proposed by Jason W. Moore. The debate refers ultimately to ontology, more precisely to the relation between society and nature. Critical realism plays a central role as the philosophical underlabouring for metabolic rift theory and has implications regarding the Anthropocene/Capitalocene debate as well. Reviewing the debate through CR categories provides clarity about the specifically social character of the causes of ecological disruptions. (...) Using CR, metabolic rift theorists could explain the interdisciplinary character of their analyses. By distinguishing between real transfactual mechanisms and their actual interaction in open systems, I intend to show that neither metabolic rift theory, nor its interdisciplinary approach to the Anthropocene, involve Cartesian Dualism, as Moore claims. World-Ecology provides an alternative historical account of capitalism's environmental history, but it does not critically replace metabolic rift theory. (shrink)

Resumen: En este trabajo voy a intentar una crítica inmanente del “monismo moral” de Axel Honneth desde el punto de vista de la lectura categorial del capital reconstruida por Moishe Postone. Críticos de Honneth como Nancy Fraser han señalado que los mercados modernos no podrían reconstruirse exhaustivamente en términos morales. Recuperando la crítica inmanente de la sociedad capitalista de Postone, sostendré que puede reconstruirse el cómo los mercados capitalistas presuponen principios normativos, cuya realización no distorsionada obturan sistemáticamente. La lógica del (...) capital, por lo tanto, permite construir un cuestionamiento de la neutralización sistemática de las pretensiones morales en el capitalismo y su dinámica social.: In this essay I will attempt an immanent criticism of Axel Honneth´s “moral monism” from the standpoint of Moishe Postone´s categorial reading of capital. Honneth´s critics such us Nancy Fraser have pointed out that modern markets cannot be fully reconstructed in moral terms. On the basis of Postone´s immanent critique of capitalism, I will claim that it is possible to reconstruct how capitalist markets presuppose moral principles, but systematically distort their realization. Postones theory may ground a critique of the neutralization of moral consideration in the capitalist form of society. This categorial reading may, thus, alloud for a questioning of the systemic neutralization of moral concerns under capitalism. (shrink)

Este artículo estudia afinidades no exploradas entre la teoría del capitalismo de El Anti-Edipo y algunas discusiones sobre la reproducción social en el marxismo feminista. Por un lado, el capitalismo, con su movimiento de decodificación de flujos, tiende a disolver a la familia bajo movimientos desterritorializados. Por el otro, supone una reterritorialización edípica en cuanto separa el parentesco de las relaciones de producción, fundando una escisión históricamente novedosa. La distinción entre axiomática y reterritorializaciones capitalistas, en este contexto, aparece como una (...) forma conceptual adecuada para analizar la relación entre familia y capitalismo en términos feministas-marxistas. (shrink)

The article presents a comparative analysis of the theories of capitalism of Gilles Deleuze and Felix Guattari’s Anti-Oedipus and Moishe Postone’s Time, Labor, and Social Domination. What Postone calls abstract domination is similar to the capitalist axiomatic of the French philosophers. These works introduce theories concerning the historical specificity of capitalism, which, at the same time, make possible an immanent critique of this particular social form. The authors of these works agree on highlighting the historically specific aspects of capitalism that (...) make the latter different from other social forms. Likewise, they maintain a partially affirmative relation to this social form, in which contradictory historical emancipatory possibilities are developed. Therefore, the article draws a parallel between Postone’s idea of abstract social domination and Deleuze and Guattari’s capitalist axiomatic. It also aims at showing that the three authors introduce a critique of capitalism, which is based on their own historical and social developments, and which work in an immanent way and not with abstract normative standards. (shrink)

El presente trabajo es parte de una investigación de magíster en la cual se examina el problema de los universales en el período medieval, específicamente en los autores Avicena, Enrique de Gante y Duns Scotus. En él se analiza la comprensión escotista de los universales, así como también su relación con el conocimiento, Dios y el principio de individuación. Scotus dedica el conocimiento abstractivo a los universales, o sea, el conocimiento abstractivo es el tipo de conocimiento que permite a los (...) seres humanos conocer a los universales. Estos, por su parte, son totalmente contingentes, siendo creados o destruidos por Dios con base solamente en la voluntad divina. Además, un universal adquiere una existencia material cuando es concretado por la haecceitas, cuando “está presente” en un individuo existente en acto. Para tal análisis se utilizan partes de textos como Quodlibet q. 13, Ordinatio II, d. 3, Lectura I, d. 39, Reportatio I-A, d. 38. (shrink)

La descripción detallada de un hallazgo considerable de dirhames y fragmentos de dirhames realizado en las proximidades de Iznalloz (Granada) nos lleva a plantear una serie de cuestiones acerca de la trascendencia del reinado de `Abd al-Rahmán II en la historia numismática de al-Ándalus, sobre todo, lo relativo a la posible existencia de más de una ceca emisora.

Partimos de un recorrido histórico por acuñaciones almohades o postalmohades que, o bien no han sido registradas, o bien necesitan nuevas lecturas o atribuciones. Ello nos permite ofrecer una hipótesis sobre las monedas de plata acuñadas por Idrís al-Mamón y afiadir algunos registros al corpus numismático del Occidente islámico en la Baja Edad Media. Ese trabajo nos permite, por otro lado, afrontar el discurso islámico dominante que surgió a raíz de la llamada revolución almohade, lo que hacemos centrándonos en varias (...) cuestiones, entre ellas: 1) la densidad del mensaje sobre la vida etema en las inscripciones almohades, que derivan de la fuente absoluta del corán; 2) el problema de si es necesaria, de cara a la salvación, la presencia de guías históricos; 3) la evolución de la teología negativa ala afirmativa, y 4) la estrecha relación entre el discurso numismático y las chíes almohades y postalmohades. (shrink)

Resumen: Este texto introduce la primera traducción al español de los textos Schönheit [Belleza] de Hans-Georg Gadamer (trabajo escrito en los años ’70 y que vio la luz en alemán póstumamente en 2007) y Schönheit und Bürgerlichkeit [Belleza y burguesía] de Odo Marquard, publicado también en 2007 como respuesta demorada al trabajo del filósofo de Marburgo. Gadamer explora el desarrollo histórico del concepto de belleza en los siglos XIX y XX, poniendo énfasis en que la belleza siguió y seguirá siendo (...) no sólo un concepto estético sino un concepto normativo. Por su lado, Marquard contextualiza las ideas de Gadamer en su marco de producción original y realiza un análisis crítico de las mismas a partir de sus propias tempranas contribuciones a una teoría de las “ya no bellas artes”.// Abstract: This text introduces the first Spanish translation of Hans-Georg Gadamer’s Schönheit [Beauty] (work written in the 1970s and posthumously published in German in 2007) and Odo Marquard’s Schönheit und Bürgerlichkeit [Beauty and Bourgeoisie], published also in 2007 as a delayed response to Gadamer’s views. Gadamer explores the historical development of the concept of beauty in the 19th and 20th centuries, emphasizing that beauty continued and will continue to be not only an aesthetic concept but also a normative concept. For his part, Marquard contextualizes Gadamer’s ideas in their original production framework and performs a critical analysis of them based on his own early contributions to a theory of the “no longer beautiful arts”. (shrink)

Philosophers have in general offered only a partial view of the normative grounds of reliance. Some maintain that either one of evidence or of pragmatic considerations has a normative bearing on reliance, but are silent about whether the other kind of consideration has such a bearing on it as well. Others assert that both kinds of considerations have a normative bearing on reliance, but sidestep the question of what their relative normative bearing is. My aim in this article is to (...) offer a more systematic and comprehensive view of reasons for reliance. (shrink)

Shared agency is of central importance in our lives in many ways. We enjoy engaging in certain joint activities with others. We also engage in joint activities to achieve complex goals. Current approaches propose that we understand shared agency in terms of the more basic phenomenon of shared intention. However, they have presented two antagonistic views about the nature of this phenomenon. Some have argued that shared intention should be understood as being primarily a structure of attitudes of individual participants (...) and their interrelations (Bratman, Searle, Tuomela and Miller). Others have claimed that shared intention should be regarded as being primarily a normative transaction which gives rise to interpersonal obligations (Gilbert). In contrast to these approaches, I propose a compromise view. I argue that shared intention involves a complex socio-psychological structure which ensures, in the absence of special circumstances, the existence of relevant moral obligations. My argument involves two main steps. First, I show that shared intention includes important relations of mutual reliance between the participants. Then, I argue that the existence of these relations of mutual reliance in shared intention helps us explain why, failing special circumstances, shared intention generates those obligations. This provides, in my view, a solution to the vexed question of the relation between shared intention and interpersonal obligations. (shrink)

In this article I attempt to provide a conceptual framework for thinking about reliance in a systematic way. I argue that reliance is a cognitive attitude that has a tighter connection to the guidance of our thought and action than ordinary belief does. My main thesis is that reliance has a ‘constitutive aim’: namely, it aims at guiding our thought and action in a way that is sensible from the standpoint of practical or theoretical ends. This helps explain why reliance (...) is, in contrast to belief, typically formed and revised in response to pragmatic considerations. (shrink)

We present a fully relational definition of inertial systems based in the No Arbitrariness Principle, that eliminates the need for absolute inertial frames of reference or distinguished reference systems as the ``fixed stars'' in order to formulate Newtonian mechanics. The historical roots of this approach to mechanics are discussed as well. The work is based in part in the constructivist perspective of space advanced by Piaget. We argue that inertial systems admit approximations and that what is of practical use are (...) precisely such approximations. We finally discuss a slightly larger class of systems that we call ``relatively inertial'' which are the fundamental systems in a relational view of mechanics. (shrink)

The purpose of this study was to analyze the attitude of a group of cardiologists on the ethical conducts they would accept or adopt when encountered with different hypothetical situations of medical practice. Between August and September of 2011, 700 Argentine cardiologists were surveyed in situations which posed ethical dilemmas in the patient-physician relationship, among colleagues or involving financial agreements with employers or the pharmaceutical industry. Ethical conflicts were evidenced in a series of inappropriate conducts such as differential fees, trips (...) and meals sponsored by laboratories, splitting fees, overbilling, self-referral, charging for patient referral, financial compensation for ordering medical procedures, and various situations derived from the relationship with employers. In general, financial compensation from the pharmaceutical industry was more accepted than the conflictive situations which directly involved patients, colleagues or employers. The rejection of these conducts, the physicians' deontological education and the improvement of financial and organizational conditions in medical practice will help to encourage better medical professionalism and avoid unseemly behaviors. (shrink)

In this article I propose an original view of the nature of shared intention. In contrast to psychological views (Bratman, Searle, Tuomela) and normative views (Gilbert), I argue that both functional roles played by attitudes of individual participants and interpersonal obligations are factors of central and independent significance for explaining what shared intention is. It is widely agreed that shared intention (I) normally motivates participants to act, and (II) normally creates obligations between them. I argue that the view I propose (...) can explain why it is not a mere accident that both (I) and (II) are true of shared intention, while psychological and normative views cannot. The basic idea is that shared intention involves a structure of attitudes of individuals –including, most importantly, attitudes of reliance – which normally plays the relevant motivating roles and creates the relevant obligations. (shrink)

Philosophers of action of different persuasions have suggested that there is a tight connection between the phenomenon of intending and the phenomena of “being settled on” and of “settling” a course of action. For many, this connection supports an important constraint on intention: one may only intend what one takes one’s so intending as settling. Traditionally, this has been understood as a doxastic constraint on intention: what one takes one’s intention as settling is what one believes one’s so intending as (...) settling. This paper proposes an alternative conception of such a constraint. The idea is to conceive of it in terms of the attitude of reliance, rather than of belief. The aim of the paper is three-fold: to clarify the connection between intending to act and the phenomena of being settled on and of settling a course of action, to provide support for the reliance conception of the cited constraint, and to show that this conception drives a wedge in the familiar dispute, between doxastic and conative accounts of intention, as to whether intending to act necessarily involves the belief that one will so act. (shrink)

El presente artículo está dedicado al trabajo de Hans-Georg Gadamer titulado “Prometeo y Pandora”, publicado originalmente en español en 1949 en el volumen Goethe. 1749 - 28 de agosto – 1949, editado por la Facultad de Filosofía y Letras de la Universidad de Cuyo, Argentina. En primer lugar, se ofrece una introducción en la que se presenta el contexto original histórico-intelectual de su edición, traducción y publicación, los antecedentes filosóficos del texto dentro de la obra de Gadamer (conferencias y artículos (...) previos sobre el tema), una presentación breve de las fuentes y de los temas que trata el texto, así como una serie de aclaraciones sobre las correcciones que se realizaron para esta edición crítica. En segundo lugar, se ofrece una nueva edición de “Prometeo y Pandora”. Este ensayo es uno de los dos primeros trabajos de Gadamer que fueron traducidos al castellano y, a su vez, una de las primeras traducciones de las producciones de Gadamer a una lengua extranjera. //--// The following investigation focuses on the article of Hans-Georg Gadamer entitled “Prometheus and Pandora”, originally published in Spanish in 1949, in the book: "Goethe. 1749 – 28th August – 1949", edited by the Faculty of Philosophy and Letters of the University of Cuyo, Argentina. Firstly, an introduction is offered in which is presented the original historical-intellectual context of its edition, translation and publication, the philosophical background of the text within Gadamer’s work (conferences and previous articles on the subject), a brief description of the sources and topics encompassed in the text, as well as a series of clarifications on the corrections made for the current critical edition. This essay is one of the first two works by Gadamer that were translated into Spanish and, in turn, one of the first translations of Gadamer's productions into a foreign language. (shrink)

This is a survey article on reductive views of shared intention.

Shared intention normally leads to joint action. It does this, it is commonly said, only because it is a characteristically stable phenomenon, a phenomenon that tends to persist from the time it is formed until the time it is fulfilled. However, the issue of what the stability of shared intention comes down to remains largely undertheorized. My aim in this paper is to remedy this shortcoming. I argue that shared intention is a source of moral and epistemic reasons, that responsiveness (...) to such reasons on the part of each individual reinforces her own relevant attitudes, and that this enhances the stability of the shared intention as a whole. We thus discover an important self-reinforcing and stability-enhancing mechanism at the heart of shared intention and action. It follows from this proposal that the psychological commitment that an individual exhibits in joint action is normally a function not only of her own participatory intention, as often maintained, but also of her endorsement of the reasons created by her group’s shared intention to so act. (shrink)

While mechanics was developed under the idea of reciprocal action (interactions), electromagnetism, as we know it today, takes a form more akin to unilateral action. Interactions call for spatial relations, unilateral action calls for space, just one reference centre. In contrast, interactions are matters of relations that require at least two centres. The development of the relational electromagnetism encouraged by Gauss appears to stop around 1870 for reasons that are not completely clear but are certainly not solely scientific. By the (...) same time, Maxwell recognised the equivalence in formulae of his electromagnetism and the one advocated by Gauss and called for an explanation of why such theories so differently conceived have such a large part in common. In this work we reconstruct and update the relational electromagnetism up to the contributions of Lorentz guided by the non-arbitrariness principle (NAP) that requests arbitrary choices to be accompanied by groups of symmetries. We show that a-priori there must be two more symmetries in electromagnetism, one related to the breaking (in the description) of the relation source/detector and one relating all the perceptions of the same source by detectors moving with different (constant) relative velocities. We show that the idea of electromagnetic waves put forward in concept by Lorenz (1861-1863) before Maxwell (1865) and in formulae (1867) just after Maxwell, together with the ``least action principle'' proposed by Lorentz are enough to derive Maxwell's equations, the continuity equation and the Lorentz' force, and that there is a dual formulation in terms of fields of the receiver (as opposed to fields of the source). While Galilean transformations are associated with removing the arbitrariness implied in the election of a reference space, they will not explicitly appear in a formulation based upon a relational space although we occasionally mention their usefulness. In contrast, Lorentz' transformations will emerge in this formulation involving the relations between the perceived fields of different receivers. Moreover, the role of the full Poincaré-Lorentz group as a group of transformations of the perceived actions is elucidated. In summary, we answer Maxwell's philosophical question showing how the same theory in formulae can be abduced using different inferred entities. Each form of abduction implies as well an interpretation and a facilitation of the theoretical construction. This work relies heavily on logical concepts as abduction put forward by C. Peirce, needed for the construction of theories. (shrink)

Doxasticism is the thesis that intention is or involves belief in the forthcoming action (Velleman, Harman). Supporters claim that it is only by accepting that thesis that we can explain a wide array of important phenomena, including the special knowledge we have of intentional action, the roles intention plays in facilitating coordination, and the norms of rationality for intention. Others argue that the thesis is subject to counterexample (Davidson, Bratman). Yet some others contend that the thesis can be reformulated in (...) a way that avoids such counterexamples and preserves its explanatory significance (Pears, Setiya). Their suggestion is that we view intention as involving partial –rather than full—belief. I argue that while the move from full to partial doxasticism helps to accommodate such counterexamples, it does so in a way that undermines the ability of the resulting view to explain the coordinating roles of and rationality norms for intention. (shrink)

La comprensión de lo histórico por medio de la “revivencia” en Dilthey confluye con la idea de re-enactment en la teoría de la imaginación histórica de Collingwood a través de la autognosis. Este conocimiento de sí constituye la actividad primordial de la comprensión histórica y es llevado a cabo por el individuo que comprende de acuerdo con los significados vitales y sociohistóricos de su época. Así, las tradiciones del empirismo y del idealismo se acercan en aras de una reflexión sobre (...) la actividad efectiva del historiador. Se analiza, entonces, cuál es el rol de la autoconciencia en el conocimiento humano, atendiendo a las diferencias entre la psicología de ambos pensadores. (shrink)

Continuadores posteriores de la teoría crítica de la sociedad han cuestionado a Adorno por caer en una lógica de la emancipación frustrada aparentemente contradictoria, que reflexiona sobre la dominación social en condiciones bajo las cuales, empero, se declaran cerradas las posibilidades de transformación histórica. Sin embargo, sostengo que su teoría social remite también a un concepto novedoso de la emancipación sin totalidad, relevante para la reconstrucción de la teoría crítica ante los cuestionamientos pluralistas lanzados hacia el concepto de “totalidad”.

Intention plays a central role in coordinating action. It does so, it is commonly thought, by allowing one to plan further actions for the future on the basis of the belief that it will be executed. Doxasticists about intention (Harman, Velleman) conclude from this that accounting for this role of intention requires accepting the thesis that intention involves belief. Conativists (Bratman, Brunero, Mele) reject that conclusion. I argue that Doxasticists are right in calling attention to the existence of a cognitive (...) aspect to intention-based coordination, but that such an aspect is better understood in terms of the attitude of reliance than of belief. I also argue that an appeal to reliance affords Conativists with useful resources for explaining that aspect of intention-based coordination in a way that is compatible with their rejection of the aforementioned thesis. (shrink)

Este trabajo busca caracterizar los vínculos que en la historia del pensamiento moderno han acompañado la noción, cada vez más relevante, de inquietud. Para esto, veremos cómo funciona la inquietud en tres autores modernos muy distintos entre sí como son Locke, Hegel y Foucault. Este recorrido nos permitirá ubicar la inquietud en el cruce de las relaciones entre pensamiento, deseo, poder y la libertad.

The prospective formalization of the Anthropocene as a chronostratigraphic unit by the International Commission on Stratigraphy has been intensely debated. This paper explores and assesses the stakes of this process from a philosophical perspective. I distinguish two senses of formalization—the descriptive and the evaluative—and argue that: 1) there are descriptive and evaluative formalizations of the Anthropocene beyond the confines of the ICS; 2) incoherencies between Anthropocene proposals and the ICS’s current tenets are not a decisive reason for deferring descriptive formalization; (...) and 3) the prospective evaluative formalization of the Anthropocene by the ICS would be impactful. (shrink)

This paper establishes model-theoretic properties of \, a variation of monadic first-order logic that features the generalised quantifier \. We will also prove analogous versions of these results in the simpler setting of monadic first-order logic with and without equality and \, respectively). For each logic \ we will show the following. We provide syntactically defined fragments of \ characterising four different semantic properties of \-sentences: being monotone and continuous in a given set of monadic predicates; having truth preserved under (...) taking submodels or being truth invariant under taking quotients. In each case, we produce an effectively defined map that translates an arbitrary sentence \ to a sentence \ belonging to the corresponding syntactic fragment, with the property that \ is equivalent to \ precisely when it has the associated semantic property. As a corollary of our developments, we obtain that the four semantic properties above are decidable for \-sentences. (shrink)

The aim of this article is to provide a philosophical conceptual framework to understand the theoretical roots and political implications of the interpretations of Plato’s work in Jaeger’s Third Humanism and Krieck’s völkisch-racist pedagogy and anthropology. This article will seek to characterize, as figures of localitas, their conceptions of the individual, community, corporeality, identity, and the State that both authors developed departing from Platonic political philosophy. My main hypothesis is that Jaeger’s and Krieck’s interpretations of Platonic paideía shared several core-elements (...) based on a modern conception of State sovereignty and human will, whose fundamental ground is the subjectivist-technical metaphysics. The “production” of a human type (spiritual and/or racial) and a unitary State political community appears in both authors mediated by a theory of political education, that I define as «State typohumanism», that sought its sustenance in Plato’s political philosophy, mainly by means of a distorted understanding of the notions of týpos and ē̂thos, and that, I argue, played a key role in the intellectual legitimization of völkisch-racism. This would be broadly translated into a programmatic and literal understanding of the Platonic Republic which assumes that the inherent function of any State is to produce subjectivities based on national identities grounded on homogeneous characteristics. In these varied characterizations similar appropriations of humanitas have been expressed both in Jaeger and in Krieck. (shrink)

During the second half of the nineteenth century, electronegativity has been one of the most relevant chemical concepts to explain the relationships between chemical substances and their possible reactions. Specifically, EN is a property of the substances that allows them to attract external electrons in bonding situations. The problem arises because EN cannot be measured directly. Indeed, the only way to measure it is through different properties that do can be directly measured, for instance enthalpy, ionization energies or electron affinities. (...) What is particularly troubling about this case in quantum chemistry is that the different models used to describe and quantify EN are incompatible but, in a certain sense, equivalent because the same EN scale results in all of them. By analyzing Linus Pauling’s and Robert Mulliken’s models of EN, it will be argued that, if we remain cling to a traditional representative conception of models, we cannot understand the meaning of the information provided by those models. Indeed, if we do not want to adopt an instrumentalist point of view concerning chemical knowledge, we should reconsider by virtue of what a model represents the system, or, in other words, which the factors that determine the representative power of a model are. I will propose a new perspective that incorporates the role of experimental techniques in the very notion of representation; this perspective allows us to understand how supposedly incompatible models of the same target system can be both simultaneously representative. (shrink)

Our purpose is to describe the application of legitimate defense in so-called non-confrontational situations. To do this, we will conceptualize gender violence as that which against women, due to their condition as such, and we will describe the absence by the courts in the identification of this problem. Second, we will analyze the reception of Argentine and international legislation on the treatment of gender violence and the recommendations and criteria to take into account when interpreting and applying criminal law. Finally, (...) we will present the treatment of legitimate defense in contexts of gender violence, analyzing each of its elements. Our conclusions will focus on the need to address situations of gender violence based on international regulations for the application of legitimate defense in non-confrontational situations. (shrink)

Entrevista realizada por Facundo Giuliano e Daiana Neil a Slavoj Žižek.

Este artículo busca construir una primera aproximación reflexiva desde categorías provenientes del pensamiento sexo-disidente y el análisis cultural a una serie de experiencias de investigación situadas y relacionadas con derivas identitarias vinculadas a la construcción de conocimiento desde perspectivas teóricas propias de la subversión sexo-genérica. Para esto se desarrollará una propuesta de escritura vinculada al concepto de interruqción (val flores) que pretende establecer relaciones entre ciertas trayectorias de investigación sobre memoria queer y representaciones culturales en el sistema científico con la (...) posibilidad de una construcción auto-histórico-teórica (Gloria Anzaldúa) anclada en la recuperación de una enunciación sexo-disidente proveniente de la infancia marica. (shrink)

Las ideas de Simón Bolívar sobre América y sobre Europa han recibido alguna atención de los investigadores. Mucho menos las que expresó sobre Asia y África. Aunque fueron marginales a su pensamiento, la reunión de sus alusiones al respecto permite arrojar alguna luz sobre la reflexión de la Independencia y sobre los cambios que el Libertador experimentó en su percepción del naciente mundo que aparecía ante sus ojos. Partiendo de una actitud orientalista y despectiva inicial, con el tiempo llegó a (...) pensar que el Oriente no podía descartarse como influencia en las instituciones americanas. (shrink)

El historiador francés Ernest Renan publicó en 1863 una Vida de Jesús que cuestionaba la divinidad del mismo. Causó escándalo e intentos de refutación. Se estudian algunas reacciones en América Latina y se describe el proceso por el cual Renan llegó posteriormente a ser aceptado por círculos conservadores. The French historian Ernest Renan published in 1863 a Life of Jesus that questioned his divinity. The book aroused scandal and attempts of rebuttal. This analysis examines some of the reactions in Latin (...) America, as well as the process by which Renan came later to be accepted in conservative circles. (shrink)

Se adapta al título del libro de Andre Gunder Frank para proponer un esquema de conjunto de la historia americana desde una visión no eurocéntrica y desde la historia mundial. El acento no se coloca en la relación del continente con la Europa mediterránea o atlántica, ni en procesos endógenos, sino en los contactos que mantuvo con las otras civilizaciones del Viejo Mundo: África, la Europa oriental, Rusia, el Medio Oriente, India, China y el Pacífico. Se argumenta que antes de (...) la llegada europea hubo una etapa fuertemente influida por las relaciones con Asia. Éstas continuaron aún en época colonial, en términos comerciales, demográficos y artísticos, junto a una fuerte inmigración e influencia cultural africana. Si bien la independencia supuso una serie de ilusiones sobre el fomento de las relaciones con Asia, el siglo xix fue de creciente influencia europea (demográfica, militar, política, económica, cultural). El esquema propuesto puede servir para entender mejor los procesos por los cuales en nuestros días América, como el resto del mundo, está entrando nuevamente en la órbita asiática. (shrink)