Coloquio "Con Arreglo a Esta Opinión Trabajaremos. A 50 Años de la Revista Pensamiento Crítico" (Casa Cultural de ALBA, La Habana, 21 de febrero de 2017) -- La Rebeldia es la Adultez de la Cultura. Mesa Homenaje a Fernando Martínez Heredia (Centro de Investigación Cultural Juan Marinello, 22 de junio de 2017).

Este texto presenta las claves fundamentales del pensamiento de Fernando Rielo (1923-2004). Destaca, de forma general, su optimismo epistemológico frente al quehacer filosófico, junto con su afán pedagógico en la transmisión de su filosofía y sus propuestas metafísicas. No obstante, el lenguaje rieliano es de especial interés y suscita algunos debates interesantes que serán abordados en profundidad.

La vida entera de muchos ensayistas transcurre sin dar jamás con un tema. Este ensayo no sólo se topa con un tema, sino que incluso se da el lujo de aprovecharlo. El tema es la felicidad. Sin embargo, La herida de Spinoza es un libro de ?losofía, no de autoayuda. Parte de algunas conclusiones recientes de la neurología, en particular de las investigaciones de Antonio Damasio acerca de la impertinencia de la secular división entre mente y cuerpo. El propio Damasio (...) vincula sus investigaciones con las ideas que Spinoza expuso en su Ética. Para Damasio, la tranquila aceptación de la muerte, una de las señas de identidad de la ética de Spinoza –de hecho, la «herida» de Spinoza–, resulta «irritante». Ese comentario de Damasio parece inocuo, pero para Vicente Serrano no lo es, sino que apunta a una especie de «desajuste», a una extraña incomprensión de la diferencia última de la ética spinozista. A partir de ahí el autor no se propone criticar solamente esa y otras lecturas de Spinoza, sino que plantea además una amplia crítica a la modernidad, y también a la posmodernidad. La herida de Spinoza se convierte entonces en una revisión de la historia entera de la ?losofía en esa zona en que ética y metafísica (u ontología) se superponen. Aunque el proyecto parece apabullante, el autor se asegura de estar bien equipado. Por una parte suprime el aparato académico, lo que le permite ser más breve y directo, y por otra echa mano de una erudición notable y, sobre todo, de una capacidad absolutamente inusual de explicación. Si hubiera que buscar parangones a esa capacidad, no quedaría más remedio que acudir a Rüdiger Safranski. El autor, sin embargo, no hace biografías, ni siquiera historia de la ?losofía como tal, sino que intenta ?losofar de la mano de los más grandes pensadores de la historia. El ensayo se completa con la inclusión de una pieza maestra: los afectos. Los afectos serían la respuesta posible de la ?losofía al problema de la biopolítica. La progresión de la modernidad no sólo implica la desaparición de la naturaleza, sino la sustitución absoluta de los afectos por la voluntad (de voluntad). Si la vuelta a la naturaleza es imposible, e incluso indeseable –dado que la naturaleza no fue nunca más que una metáfora–, Serrano se inspira en Foucault para proponer una «vuelta» a los afectos como la pieza fundamental que cierra la reflexión sobre el poder. «Un ensayo en el sentido más ágil del término, obra a mitad de camino entre lo reflexivo y lo literario… Bien pensado y bien escrito, muchísimo más de lo que se ha vuelto habitual en nosotros» (Gabriel Albiac, Leer). «La cuestión de fondo teórica –a qué responde la religión y qué problemas de comprensión existencial atiende o atendía– es algo mucho más complejo y creo que más apasionante. Un buen tratamiento filosófico de la cuestión es el que ofrece Vicente Serrano en La herida de Spinoza, reciente ganador del Premio Anagrama de Ensayo… Serrano explora las consecuencias posmodernas del abandono de las religiones: un tema más sugestivo que la refutación de las iglesias...» (Fernando Savater, El País). «Iniciado como un arroyo para abrirse en un delta que abarca toda la modernidad filosófica, la obra de Serrano analiza, sin pedantería ni falsas oscuridades, las inflexiones que han tenido los conceptos de religión, deseo, naturaleza, esperanza, progreso, poder y felicidad» (Juan Malpartida, ABC). «Entre quienes lo lean sumará cientos de fascinados. Ojalá miles» (Félix Soria, La Voz de Galicia). «La vida entera de muchos ensayistas transcurre sin dar jamás con un tema. Este ensayo no sólo se topa con un tema, sino que incluso se da el lujo de aprovecharlo. El tema es la felicidad… Plantea una amplia crítica a la modernidad, y también a la posmodernidad. La herida de Spinoza se convierte entonces en una revisión de la historia entera de la filosofía en esa zona en que ética y metafísica (u ontología) se superponen» (Diario de León). (shrink)

Science in film, and usual equivalents such asscience on filmorscience on screen, refer to the cinematographic representation, staging, and enactment of actors, information, and processes involved in any aspect or dimension of science and its history. Of course, boundaries are blurry, and films shot as research tools or documentation also display science on screen. Nonetheless, they generally count asscientific film, andscience inandon filmorscreentend to designate productions whose purpose is entertainment and education. Moreover, these two purposes are often combined, and inherently (...) concern empirical, methodological, and conceptual challenges associated withpopularization,science communication, and thepublic understanding of science. It is in these areas that the notion of thedeficit modelemerged to designate a point of view and a mode of understanding, as well as a set of practical and theoretical problems about the relationship between science and the public. (shrink)

The responses of 178 Latin dioceses in the United States Conference of Catholic Bishops (USCCB) to the Preparatory Document for the Synod on Synodality were synthesized in fourteen regional reports. From these reports, and a report of lay groups, the USCCB produced the US report, which was synthesized with 111 other national reports into the Working Document for the Continental Stage (DCS). The latter was provided to seven continental assemblies. North American participants discussed the DCS in virtual meetings, and a (...) writing team produced the North American report. The synthesized result of the continental assemblies’ reports was the synod’s 2023 Instrumentum laboris. This article discusses US diocesan participation and the North American response to the DCS as they contributed to the Instrumentum laboris’ statement relative to “the question of women’s inclusion in the diaconate.” It includes a table documenting US diocesan responses to questions of women’s participation in the Church. (shrink)

This paper seeks to establish whether the categories of MacIntyrean virtue ethics as applied to business organizations are meaningful in a non-western business context. It does so by building on research reported in Moore : 363–387, 2012) in which the application of virtue ethics to business organizations was investigated empirically in the UK, based on a conceptual framework drawn from MacIntyre’s work. Comparing these results with an equivalent study in Sri Lanka, the paper finds that the categories are meaningful but (...) that there are both similarities to and considerable differences in the content of these categories from the UK study. The paper draws on aspects of institutional theory to explore and explain these findings. Overall, there is supportive evidence that the categories of MacIntyrean virtue ethics are generalizable, and so can be used to characterize problems of organizational virtue and vice around the world, while providing evidence that there may be polities which are more conducive to the ‘practice-like conduct of production’ : 77–91, 2008). (shrink)

It is possible today to observe in hindsight the epistemological landscape of the twentieth century, and the work of Albert Lautman in mathematical philosophy appears as a profound turning point, opening to a true under- standing of creativity in mathematics and its relation with the real. Little understood in its time or even today, Lautman’s work explores the difficult but exciting intersection where modern mathematics, advanced mathe- matical invention, the structural or unitary relations of mathematical knowledge and, finally, the metaphysical (...) and dialectical tensions underly- ing mathematical activity converge. Well beyond other better-known names in philosophy of mathematics – who are focused above all on ques- tions concerning the logical problem of foundations, important but frag- mentary studies in the vast panorama of modern mathematics – Lautman broaches the emergence of inventiveness in the very broad spectrum of the development of the mathematical real. Group theory, differential geome- try, algebraic topology, differential equations, functional analysis, functions of complex variables and number fields are some of the domains of his preferred examples. He detects in them methods of construction, structu- ration and unification of modern mathematics that he connects to a precise Platonic interpretation in which powerful pairs of ideas serve to organize the edifice of effective mathematics. (shrink)

Nous étudions le Rapport de Lautman qui ouvre ce volume. Après une description critique des contenus et une discussion des fonds conceptuels du Rapport, nous montrons comment l’émergence postérieure de la théorie des faisceaux répond techniquement aux questionnements et aux préfigurations de Lautman.We study Lautman’s Rapport which opens this volume. After a critical description and a discussion of the contents of the Rapport, we show how the emergence of sheaf theory answers technically many questions raised by Lautman ten years earlier.

We introduce the work of Mariano Picón Salas, who tries to enlarge the Hispanoamerican tradition —historically focused on the web of transits/obstructions between Europe and Latin America— via a larger triangulation that includes the presence of the culture of the United States. His essays from the period 1930-1950 show how pragmatism —understood in Peircean terms as a web of topological transfers of knowledge between the borders of culture— can help to provide a vision that encompasses America as a whole.

RESUMEN: La Pragmática es el estudio de los procesos mentales que subyacen a las actividades lingüísticas. Las actividades lingüísticas son comportamientos que incluyen tanto la emisión como la recepción lingüística; tanto la actividad lingüística cuya intención es comunicar como la realizada con otras intenciones o incluso sin intenciones. Las actividades lingüísticas son un 'género próximo' de las emociones. El modelo de realización de actividades lingüísticas se basa, por ello, en modelos cognoscitivos sobre emociones. Integraremos también parámetros pragmáticos procedentes de la (...) comparación entre la actividad lingüística y el juego simbólico. La Pragmática adquiere entonces una base psicológica e incrementa la contrastabilidad empírica.ABSTRACT: Pragmatics is the study of mental processes that underlie linguistic activities. Linguistic activities are taken as behaviour that includes linguistic emission as well as linguistic reception; linguistic activities performed with an informative intention, as well as linguistic activities performed with other intentions, and non-intentional ones. Linguistic activities pertain to the 'close gender' of emotions. A model for the elicitation of linguistic activities based on cognitive models of emotion is proposed. In this model, pragmatic parameters that come from the comparison between linguistic activities and pretence play are integrated. Pragmatics acquires then a psychological ground and the empirical contrastability is increased. (shrink)

It is well known that Frege's system in the Grundgesetze der Arithmetik is formally inconsistent. Frege's instantiation rule for the second-order universal quantifier makes his system, except for minor differences, full (i.e., with unrestricted comprehension) second-order logic, augmented by an abstraction operator that abides to Frege's basic law V. A few years ago, Richard Heck proved the consistency of the fragment of Frege's theory obtained by restricting the comprehension schema to predicative formulae. He further conjectured that the more encompassing Δ₁¹-comprehension (...) schema would already be inconsistent. In the present paper, we show that this is not the case. (shrink)

In Dark City, people live in a city that is constantly in the dark. The city is in fact a laboratory constructed by a race of Strangers who live below the urban surface to do experiments aimed at discovering what makes human beings human. The Strangers will survive only by becoming like them. To find out what humanity is, but assuming it is essentially related to memory, every day they paralyze all human activity, extract memories from individuals, mix them, and (...) inject them back. When people wake up, they are totally different persons – but do not know it. This article examines how, starting with such a situation, Dark City explores the role of memory in personhood, the problem of authenticity, and the status of “false” memories in making the self, and how the connect to the experimental psychology and the neuroscience of memory. (shrink)

Although the eighteenth century is not a chief interest of historians of psychology, nor is the history of psychology a main topic of Enlightenment studies, the era has long qualified as what a textbook of modern philosophy called "the century of psychology". The present article examines such a historiographical paradox, and asks in what senses eighteenth-century might deserve that label. For the general historian of the Enlightenment, as for historians of logic, esthetics, moral philosophy, or education, the label is justified (...) by the psychologization experienced by those domains and others. The historian of the human sciences can agree because, especially in Germany, empirical psychology became during the eighteenth century an autonomous field of academic investigation. Psychology, under that name or otherwise, gained throughout Europe the highest rank in the hierarchy of the sciences. Moreover, insofar as its object was the soul united to, and interacting with the body, and to the extent that human beings were defined precisely by such a union and "commerce", psychology became the crucial anthropological science, on which all other branches of the "science of man" were said to depend. Finally, the development during the Aufklärung of a historical discourse about empirical psychology reveals the self-consciousness attained within the emerging field by the end of the eighteenth century. Weder ist das achtzehnte Jahrhundert für die Geschichte der Psychologie ein Schwerpunkt der Forschung, noch ist die Geschichte der Psychologie ein Hauptthema der Arbeiten über die Aufklärung. Trotzdem wurde diese Ära doch lange Zeit als das qualifiziert, was ein Textbuch der modernen Philosophie als "das Jahrhundert der Psychologie" bezeichnet. Der vorliegende Beitrag untersucht dieses historiographische Paradoxon, und fragt, inwiefern das achtzehnte Jahrhundert die Bezeichnung "Jahrhundert der Psychologie" verdient.Für den "allgemeinen" Historiker der Aufklärung genauso wie für die Historiker der Logik, der Ästhetik, der Moralphilosophie oder der Erziehung rechtfertigt sich die Bezeichnung aus der Psychologisierung, die diese und andere Gebiete erfahren haben. Der Historiker, der sich mit den Geisteswissenschaften beschäftigt, kann ihr ebenfalls zustimmen, da die empirische Psychologie, insbesondere in Deutschland, während des achtzehnten Jahrhunderts ein eigenständiges Feld auf dem Gebiet der akademischen Forschung wurde.Die Psychologie, sei es nun unter diesem oder einem anderen Namen, erreichte in der Hierarchie der Wissenschaften in ganz Europa den höchsten Rang. Darüber hinaus wurde sie zu einer kritischen anthropologischen Wissenschaft, von der gesagt wurde, daß alle anderen "Humanwissenschaften" auf ihr beruhen. Denn ihr Gegenstand war die mit dem Körper eine Einheit bildende und mit ihm zusammen agierende Seele, und in dem Umfang, in dem die Menschen präzise durch diese Einheit und durch das "commercium" beschrieben wurden. Letztendlich spiegelt die Entwicklung eines historischen Diskurses über die empirische Psychologie während der Aufklärung das Selbstbewußtsein wieder, das innerhalb dieses aufstrebenden Bereichs gegen Ende des achtzehnten Jahrhunderts erlangt wurde. (shrink)

We construct a weak second-order theory of arithmetic which includes Weak König's Lemma (WKL) for trees defined by bounded formulae. The provably total functions (with Σ b 1 -graphs) of this theory are the polynomial time computable functions. It is shown that the first-order strength of this version of WKL is exactly that of the scheme of collection for bounded formulae.

As public administrations adopt artificial intelligence (AI), we see this transition has the potential to transform public service and public policies, by offering a rapid turnaround on decision making and service delivery. However, a recent series of criticisms have pointed to problematic aspects of mainstreaming AI systems in public administration, noting troubled outcomes in terms of justice and values. The argument supplied here is that any public administration adopting AI systems must consider and address ambiguities and uncertainties surrounding two key (...) dimensions: the algorithms’ results, and how public managers make decisions for and about AI systems’ design. The article is based on bibliographic research in institutional theory perspective that relates the design of AI systems and relevant literature on the decision-making process in public policy. The main finding is to explain why autonomous decision systems continue to reproduce ambiguities and uncertainties when applied in public administration and propose a reflection on AI governance in public administration. This article points to the need for design institutions that immerse themselves in understanding the nuances, details, and potential outcomes of AI governance for public administration. Such institutions would reconcile consequentialist logic with a logic of appropriateness to help navigate and mediate ambiguities and uncertainties. (shrink)

Resumo: O presente ensaio visa debruçar-se sobre o conjunto de anotações coligidas por Immanuel Kant, tendo em vista a arguição da dissertação do seu colega J. G. Kreutzfeld. Mais concretamente, pretende-se analisar a visão kantiana do tópico da ilusão poética, e o vínculo que esta forja entre as inferiores e as superiores faculdades do ânimo, a sensibilidade e o entendimento. Almeja-se ainda demonstrar como, para Kant, o engano apenas suscita o fastídio do espírito e, portanto, nenhum conhecimento ou prazer, ao (...) passo que a ilusão poética promove a ficcionação dos dados da sensibilidade e respectiva promoção da tarefa do entendimento na apreciação destes, e concluir como isso mesmo é para o filósofo um jogo que a ilusão enceta com o espírito, e do qual este extrai não só prazer, como também o avanço no seu conhecimento de si e do mundo. Por fim, esse mesmo jogo será apresentado por Kant como o sustentáculo principal para uma muito singular, mas sobretudo muito profícua cooperação entre poesia e filosofia.: The following essay discusses Immanuel Kant’s “Entwurf zu einer Opponenten-Rede”, which treats of his colleague J. G. Kreutzfeld’s dissertation. More specifically, my aim is to analyze Kant’s view of poetical illusion, and the bond it forges between the inferior and the superior faculties of the spirit, that is, the sensibility and the understanding. I also aim at demonstrating how, for Kant, deceit only arouses aversion, and therefore no knowledge or pleasure whatsoever; poetical illusion, on the other hand, promotes the fictionalization of the data of sensibility and enhances the role of the understanding in judging them. For Kant this is a game which the illusion plays with the spirit, and from whence the latter derives not only pleasure but also an advancement in its cognition of itself and the world. Finally, this very game is presented by Kant as the main foundation of a very singular, but above all very fertile, cooperation between poetry and philosophy. (shrink)

Between 1795 and 1796 Novalis produces a vast group of fragments on Fichte’s philosophy, the posthumously entitled “Fichte-Studien”. Among the topics therein approached, one of the most important is that of the _original action of the I _, and _the possible or impossible union of the opposites which model human life and thought_, feeling and reflection. The aim of this article is to inquire Novalis’ view of this problem of paramount importance for a philosophy of the I; namely, to investigate (...) the contours of Novalis’ circular conception of the problem, and its differences regarding Fichte; to expound the dilemma of the necessity and yet impossibility of a union between opposites; and to show how the young philosopher considers this problem both in its real and in its ideal prism, thereby proposing, as a solution, a _union in disunion_, an _possible union between opposites_, which Novalis affirms as a new conception of the circular study of the I and as the foundation for a new philosophizing. (shrink)

RESUMO Seguindo a elevação de outros dons naturais do espírito humano a categorias ou princípios estéticos, o que ocorreria gradualmente durante o século XVIII, o génio e as suas várias problemáticas tornam-se uma das mais prementes questões na agenda filosófica da época. Entre outros, a questão assume particular relevância na filosofia de Immanuel Kant, e isso não apenas na sua obra publicada, mas também na sua actividade como Professor. O presente texto propõe-se abordar a questão do génio nas lições de (...) antropologia do filósofo, e, tomando isto como ensejo, cumprir dois objectivos centrais: em primeiro lugar, traçar uma brevíssima história do conceito desde o século XVII até Kant, a fim de perceber que emprego desta faria o filósofo, e como ele próprio se associa ou dissocia desta. Segundo, compreender o modo como, dada a sua percepção histórica do termo, a teoria do génio em Kant trilha um curso singular, distinto em relação ao dos seus contemporâneos, e que faz com que o génio ostente uma posição central no seio da sua própria teoria; pois, na visão de Kant, o génio não só desempenha um importante papel como mediador das faculdades do ânimo humano, como é ainda peça indispensável na boa proporção entre estes e na insuspeitada produção de conhecimento por isto gerada. ABSTRACT Following the ascension of other natural gifts of the human spirit to the condition of categories or aesthetic principles, which would occur gradually during the 18th century, the topic of genius and its various issues becomes one of the most important questions in the philosophical agenda of the time. Among others, the question assumes particular relevance in Immanuel Kant's philosophy, not only in his published work, but also in his activity as a professor. The following text intends to approach the question of genius in the philosopher's Lectures on Anthropology, and taking the latter into account, to fulfil two central objectives: first, to etch a brief history of the concept from the 17th century until Kant, so as to realize what use Kant would make of this evolution, and how he himself associates or dissociates from it. Secondly, we intend to understand how Kant's theory of genius describes its own singular course, different from the ones of his contemporaries, and renders the genius a central piece within his own theory; for, in Kant's view, the genius not only plays an important role as mediator of the faculties of the spirit, but it is also an indispensable factor in the proportion between the latter, and in the unsuspected production of knowledge thus generated. (shrink)

RESUMO A história do estatuto, bem como da posição da memória entre semelhantes forças, desde a formação do conceito moderno da antropologia, durante toda a tradição leibniz-wolffinana, e até Kant, é uma história de mudança ascendente, de cristalização de ambos os predicados desta faculdade, e também uma de grande influência sobre a história do próprio pensamento antropológico. O presente ensaio propõe-se analisar como Kant receberia essa evolução, e como ele sobre ela actuaria. Isto é, centrando-nos nas “Lições de Antropologia”, e (...) sobre a “Antropologia num Enfoque Pragmático”, queremos indagar até que ponto Kant daria continuidade à referida tradição, mas, sobretudo, a partir de onde este com ela rompe, talhando ele próprio um novo capítulo nessa história, e também na história da antropologia; mais concretamente, importa conhecer a posição de Kant em relação a Platner ou Hume e suas concepções de memória, sua cisão em relação a estes, e sua proposta de todo um reposicionamento, e também revalorização do estatuto da memória entre faculdades da alma; e, por fim, perceber como Kant traz estes propósitos a bom porto, a saber, por meio da memória judiciosa, a única que abre não só para as ciências, mas também para a faculdade de imaginação produtiva, e para a poesia, e portanto também a única capaz de unir inferiores e superiores faculdades da alma, e instaurar harmonia entre estas. ABSTRACT The history of the status, as well as the position of memory among similar forces, since the genesis of the modern concept of anthropology, during the Leibniz-Wolffian tradition, and until Kant, is a history of ascending transformation, a crystallization of both this faculty’s attributes, and also one of great influence on the history of anthropological thought itself. The present essay aims at analyzing how Kant would receive that evolution, and how he would act upon it. That is, by focusing on the “Lectures on Anthropology”, and on “Anthropology on a Pragmatic Point of View”, we wish to inquire to what extent Kant would resume the aforementioned tradition, but, above all, from which point he breaks with it, thus carving he himself a new chapter in that history, and also in the history of anthropology; namely, it is our objective to ascertain Kant’s position regarding Platner or Hume and their conceptions of memory, his scission from the latter two, and his proposition of a whole repositioning, and also revaluation of the status of memory among faculties of the soul; and finally, understanding how Kant succeeds in these purposes, namely, through the concept of judicious memory, the only one which enables not only sciences, but also the productive faculty of imagination, and hence poetry, and therefore the only one able to unite both inferior and superior faculties of the soul and to sow harmony between the latter. (shrink)

RESUMO: Fruto de longa maturação filosófica desde a sua estada em Jena, e instado a isso pelas influências de Karl L. Reinhold e Johann G. Fichte, o poeta Novalis produz, a partir do outono de 1795, um conjunto de anotações fragmentárias sobre a filosofia de Fichte, hoje conhecidas como Fichte-Studien. De entre os importantes temas aí abordados, um revela-se particularmente interessante: o tema do estatuto da Filosofia no seio do problema da autocompreensão do Eu -, e mais concretamente, o necessário (...) pensar da filosofia sobre si própria, as alterações que no processo têm de sobrevir à própria filosofia e a repercussão disto na compreensão de si próprio do Eu. Nesta senda, o seguinte ensaio propõe-se mostrar como, para Novalis, a filosofia é o natural pensar do homem, e como para além disto é a própria filosofia, com o decorrer do seu pensamento sobre si própria, que molda o curso da compreensão de si próprio do Eu: quer tendo com o Eu uma origem comum, nascendo com ele, lançando-o para o mundo e cindindo a união originária em que ele de outro modo sempre estaria, quer, por fim, afirmando-se como carência deste, ou como algo por que o Eu e a própria filosofia têm de passar no seu curso, para que possam experienciar a perda, e almejar à recuperação dessa origem. ABSTRACT: Fruit of a long philosophical maturation that began with his stay in Jena, and encouraged by the influence of Karl L. Reinhold and Johann G. Fichte, the poet Novalis produced, from autumn 1795 on, a set of fragmentary notes on the philosophy of Fichte. These are now known as Fichte-Studien. Among the important issues treated in the notes, one appears particularly interesting: the treatment of the theme of philosophy within the problem of the self-understanding of the "I" - and, more specifically, the need for philosophy to think about itself, about the changes that must come upon philosophy during this process, and about the impact of these on the self-understanding of the "I". The present article aims to show how, for Novalis, philosophy is the natural thought of man. Furthermore, it aims to show how philosophy, in the course of its thought on itself, shapes the course of the self-understanding of the "I", having with the "I" a common origin, being born with it, launching it into the world, cleaving the original union in which it otherwise would always be, and finally asserting itself as a lack of this union, something through which the "I" and philosophy itself must pass in their course so they can experience this loss and aim to recover its source. (shrink)

This article offers an approach to the meaning that the word λόγος has in Origen's thought, from the consideration of his Commentary on John, particularly in the books I and II, where we found his treatise on the passage John 1, 1-2. For this purpose, it presents the close philosophical context from which Origen receives that term. Then, the article comprehensively analyzes the multiple meanings of λόγος, starting with the simpler ones, and ending with the terms carrying more theological significance, (...) as they are presented in the first two books of his Commentary, showing that the deepest sense of the term λόγος refers to an eminently relational existence, both to the Father, as to us. (shrink)

Este artículo presenta una lectura de los elementos que caracterizan la doctrina acerca de la identidad del Padre y del Hijo, presente en la interpretación de Orígenes a Jn 1, 1-2 contenida en los libros I y II de su Comentario a Juan. La clave de acceso es la categoría de relación, la cual está de trasfondo a toda imagen utilizada por el Alejandrino para describir al Padre o al Hijo, y brinda a su teología un dinamismo impresionante, a la (...) vez que esboza soluciones a diversos problemas -como el de la generación del Logos- que marcarán de manera indeleble la doctrina trinitaria de los siglos posteriores. Con este fin, este trabajo se articula en dos partes complementarias. En la primera se muestra la identidad del Padre desde su relación con el Logos y, en la segunda, la identidad del Logos desde su relación con el Padre. (shrink)

This article introduces the little-studied figure of Saigusa Hiroto, a twentieth century Marxist philosopher who reconstructed the history of technical thought in Japan. The article focuses on Saigusa’s thought between 1939 and 1942, contextualizes his thinking in relation to the technology controversy of the 1930s and presents his critique of the dualism between spiritual and technological culture. Saigusa defines technology as a “means as a process” and not a skill or system of things. The author argues that Saigusa’s notion of (...) “means as a process” dislocates the idea of Western technology as superior to Eastern technology, paving the way for current debates in the field of post-European philosophies of technology. (shrink)

In Frege’s logicism, numbers are logical objects in the sense that they are extensions of certain concepts. Frege’s logical system is inconsistent, but Richard Heck showed that its restriction to predicative quantification is consistent. This predicative fragment is, nevertheless, too weak to develop arithmetic. In this paper, I will consider an extension of Heck’s system with impredicative quantifiers. In this extended system, both predicative and impredicative quantifiers co-exist but it is only permissible to take extensions of concepts formulated in the (...) predicative fragment of the language. This system is consistent. Moreover, it proves the principle of reducibility applied to concepts true of only finitely many objects. With the aid of this form of reducibility, it is possible to develop arithmetic in a thoroughly Fregean way. (shrink)

We present a formal analysis of Douglas Hofstadter’s concept of superrationality. We start by defining superrationally justifiable actions, and study them in symmetric games. We then model the beliefs of the players, in a way that leads them to different choices than the usual assumption of rationality by restricting the range of conceivable choices. These beliefs are captured in the formal notion of type drawn from epistemic game theory. The theory of coalgebras is used to frame type spaces and to (...) account for the existence of some of them. We find conditions that guarantee superrational outcomes. (shrink)

We study the emergence of all references to modern mathematics in Difference and Repetition, and we explain how, using these mathematical approaches, Deleuze constructs an “ideal synthesis of difference” which goes well beyond the usual reductionist perspectives of his commentators.