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Jose Luis Fernández
Universidad de Granada
José Luis Fernández
Fairfield University
  1.  22
    Effective Elements to Establish an Ethical Infrastructure: An Exploratory Study of SMEs in the Madrid Region.José Luis Fernández & Javier Camacho - 2016 - Journal of Business Ethics 138 (1):113-131.
    The purpose of this study is to identify the elements that can be implemented to achieve an ethical infrastructure, in small and medium enterprises. The ethical infrastructure is considered as a set of formal and informal systems, leadership, climate and culture, related to ethical issues. The research was carried out through interviews and focus groups with managers from 28 companies in Madrid, all signatories to the Global Compact. The identified key elements in SMEs are leadership, informal managerial and formal communication. (...)
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  2.  18
    Circularity in Searle’s Social Ontology: With a Hegelian Reply.José Luis Fernández - 2020 - International Journal of Society, Culture and Language 8 (1):16-24.
    John Searle’s theory of social ontology posits that there are indispensable normative components in the linguistic apparatuses termed status functions, collective intentionality, and collective recognition, all of which, he argues, make the social world. In this paper, I argue that these building blocks of Searle’s social ontology are caught in a petitio of constitutive circularity. Moreover, I note how Searle fails to observe language in reciprocal relation to the institutions which not only are shaped by it but also shape language’s (...)
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  3.  40
    The Necessity of Feeling in Unamuno and Kant: For the Tragic as for the Beautiful and Sublime.José Luis Fernández - 2019 - In Anthony Malagon & Abi Doukhan (eds.), The Religious Existentialists and the Redemption of Feeling. Lanham, MD 20706, USA: Lexington Books. pp. 103-115.
    Miguel de Unamuno’s theory of tragic sentiment is central to understanding his unique contributions to religious existential thought, which centers on the production of perhaps the most unavoidable and distinctive kind of human feeling. His theory is rightly attributed with being influenced by the gestational thought of, inter alios, Schopenhauer, Kierkegaard, and Nietzsche, but within these pages I should like to suggest a peculiar kinship between seemingly strange bedfellows, namely, between Unamuno and Immanuel Kant. Although the relationship between Unamuno and (...)
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  4.  3
    Kantian Sublimity and Supersensible Comfort: A Case for the Mathematical Sublime.José Luis Fernández - 2020 - Journal of Comparative Literature and Aesthetics 43 (2):24-34.
    Immanuel Kant’s work on the sublimity of aesthetic experience lends itself to puzzlement, if not misclassification. Complicating matters, Kant distinguishes between two kinds of sublimity: respectively, the “mathematical” and “dynamical” sublime. More mystifying is that the sublime is ineffable, beyond the ken of human comprehension. These perplexities notwithstanding, Kant argues that sublime sentiment produces a feeling of supersensible comfort. Commentators identify this comfort emanating most strongly from the dynamical sublime. However, in this paper I draw from the unity of reason (...)
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  5.  16
    The Presence of Business Ethics and CSR in the Higher Education Curricula for Executives: The Case of Spain.José Luis Fernández Fernández & Anna Bajo Sanjuán - 2010 - Journal of Business Ethics Education 7:25-38.
    This paper analyses the study plans and programmes offered in Spain to present and future businesspeople and executives in the academic year 2009-10. These offerings represent business administration studies in all Spanish universities, as well as postgraduate programmes taught by the universities themselves and/or other business schools. This is of special relevance because there are few data for assessing how our executives are trained, even though such data areessential to any attempt to improve corporate performance. Clearly, business ethics, corporate social (...)
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  6.  37
    Borges and the Third Man: Toward an Interpretation of ‘Unánime Noche’ in “The Circular Ruins”.José Luis Fernández - 2018 - In Alfonso J. García-Osuna (ed.), Borges, Language and Reality: The Transcendence of the Word. Palgrave MacMillan. pp. 15-32.
    I aim to show how the enigmatic phrase 'Unánime noche' in the famous first sentence of “The Circular Ruins” is inextricably linked to the story’s last words. Toward this purpose, I argue—against plausible foundational interpretations of the story—for a nonfoundational reading of the text and, moreover, that Borges’s use of ‘unánime’ (one soul) can be understood as one character or one form; namely, as an archetype of “Dreamanity” that leads to a vertiginous Third Man regress.
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  7.  31
    The Analogical 'Ought' of Taste.José Luis Fernández - 2018 - In Margit Ruffing Violetta L. Waibel (ed.), Natur und Freiheit: Akten des XII. Internationalen Kant-Kongresses. Berlin: De Gruyter. pp. 2997-3004.
    In the Critique of the Power of Judgment, Immanuel Kant argues that when we form a judgment of taste, the representation goes together with a demand that we require others to share. Some commentators note that the aesthetic feeling in a judgment of taste and its expectant universality seems to display a normative necessity in the explicit judgment itself, and that the expression of this normative component is sometimes stated as a claim to which everyone ought to conform. In this (...)
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  8. Kant's Feeling: Why a Judgment of Taste is De Dicto Necessary.José Luis Fernández - forthcoming - Journal of Comparative Literature and Aesthetics.
    Necessity can be ascribed not only to propositions, but also to feelings. In the Critique of Judgment (KdU), Immanuel Kant argues that a feeling of beauty is the necessary satisfaction instantiated by the ‘free play’ of the cognitive faculties, which provides the grounds for a judgment of taste (KdU 5:196, 217-19). In contradistinction to the theoretical necessity of the Critique of Pure Reason and the moral necessity of the Critique of Practical Reason, the necessity assigned to a judgment of taste (...)
     
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  9.  36
    Bridging the Gap of Kant’s ‘Historical Antinomy’.José Luis Fernández - 2017 - Southwest Philosophy Review 33 (1):215-223.
    In his influential work on Kant and history, Yirmiyahu Yovel identifies a problem which he terms ‘the historical antinomy.’ The problem states that no possible mediation can take place between the atemporal realm of pure reason and the empirical realm of human history. In this paper, I aim to bridge this gap based on a two-aspect reading of the faculty of reason, and then proceed to show reason’s ability to apply transcendental ideas on empirical history for the sake of grasping (...)
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  10.  36
    Sobre historiografía filosófica y filosofía de la historia de la filosofía.José Luis Cañas Fernández - 1999 - Anales Del Seminario de Historia de la Filosofía 16:249-257.
    Un método de investigación en historia de la filosofía basado en las estructuras conceptuales parte del supuesto de que las doctrinas filosóficas, en autores y épocas diversas, se relacionan en función de semejanzas y diferencias, no tanto por motivos puramente históricos (sucesión de sistemas) o textuales (declaraciones expresas de los auto res), cuanto por las relaciones que guardan entre sí las estructuras en que se organizan los conceptos que las constituyen. Las estrucuras concep tuales de las filosofías se articulan en (...)
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  11.  34
    Kierkegaard y Nietzsche: una lectura antropológica actual.José Luis Cañas Fernández - 2008 - Anales Del Seminario de Historia de la Filosofía 25:371-406.
    El presente estudio presenta en esquema comparativo dos modelos antropológicos antagónicos del ser personal, provenientes de los dos autores más influyentes de los comienzos de la filosofía contemporánea: Søren Kierkegaard y Friedrich Nietzsche. En el paradigma de pensador danés encontramos en la estructura del ser personal la necesidad de relacionarse con Dios, pasando por distintos estadios de la vida desde un primer estadio inferior “estético” a otro estadio superior “ético-religioso”. En la visión del filósofo alemán, por su parte, situamos la (...)
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  12.  26
    La hermeneútica marceliana sobre la distinción entre «problema» y «misterio». (ARTíCULO.José Luis Cañas Fernández - 1996 - Anales Del Seminario de Historia de la Filosofía 1 (1):173-188.
    El presente estudio presenta en esquema comparativo dos modelos antropológicos antagónicos del ser personal, provenientes de los dos autores más influyentes de los comienzos de la filosofía contemporánea: Søren Kierkegaard y Friedrich Nietzsche. En el paradigma de pensador danés encontramos en la estructura del ser personal la necesidad de relacionarse con Dios, pasando por distintos estadios de la vida desde un primer estadio inferior “estético” a otro estadio superior “ético-religioso”. En la visión del filósofo alemán, por su parte, situamos la (...)
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  13. The 14th Annual Conference of the European Business Ethics Network.Adela Cortina, José Luis Fernández, Diego Hidalgo, Albert Löhr, José Ángel Sánchez Asiaín & Laura J. Spence - 2001 - Journal of Business Ethics 30:121-122.
     
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  14.  8
    Dios en la filosofía de Malebranche.José Luis Fernández - 1994 - Acta Philosophica 3 (2).
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  15.  17
    La dimensión ética de la actividad financiera.José Luis Fernández Fernández - 1999 - Business Ethics 22:219-231.
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  16. La herméneutica marceliana sobre el tema de la fidelidad.José Luis Cañas Fernández - 2000 - Diálogo Filosófico 47:259-274.
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  17. La idea de rehumanización, clave existencial para la filosofía de la historia futura.José Luis Cañas Fernández - 2000 - Anales Del Seminario de Historia de la Filosofía 17:167-194.
    A partir del concepto existencial de rehumanización el presente estudio intenta un nuevo pensamiento utópico para una Filosofía de la Historia futura en clave de esperanza. Establece el marco del discurso, de un lado, en la "des-humanización" del siglo XX ejemplificada en dos paradigmas relevantes como son las guerras en la primera mitad y las adicciones en la segunda mitad, y, de otro, en un nuevo paradigma generador de "re-humanización", una actitud que se espera del siglo XXI superadora de anteriores (...)
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  18. La existencia de los cuerpos según Malebranche.José Luis Fernández - 1992 - Thémata: Revista de Filosofía 9:153-164.
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  19. El "ens rationis": un caso de objeto puro.José Luis Fernández - 1994 - Anuario Filosófico 27 (2):297-318.
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  20. Influencia Del Primer Gabriel Marcel En El Primer Jean-Paul Sartre.José Luis Cañas Fernández - 2005 - Anuario Filosófico 38 (82):381-404.
  21. Necesidades afectivo-sexuales en personas con discapacidad intelectual: algunas recomendaciones.José Luis García Fernández - 2007 - Critica 57 (946):50-54.
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  22. El conocimiento de Dios según Malebranche.José Luis Fernández - 1992 - Anuario Filosófico 25 (2):295-320.
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  23. Análisis de la obra teatral "Un Homme de Dieu", de Gabriel Marcel.José Luis Cañas Fernández - 1988 - Revista Agustiniana 29 (88):203-232.
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  24. A Diagnosis of Self-Malaise: On MacIntyre’s After Virtue.José Luis Fernández - forthcoming - In Francis Fallon (ed.), Principia Eclectica: Essays on Ethical Theories and Practice. Newcastle upon Tyne, UK:
    Alasdair MacIntyre’s work follows in the footsteps of twentieth century efforts to put the ideals of Enlightenment and modernity on trial, and his book After Virtue diagnoses a wide-spread malaise in contemporary moral discourse. As a corrective to this condition, MacIntyre offers a remedy along Aristotelian-Thomistic lines. He specifically conceives of a recovery of these lines that would allow for a common ground in moral debates which would reveal the normative and teleological character of the human good. Within these pages, (...)
     
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  25.  34
    Kant's Proleptic Philosophy of History: The World Well-Hoped.José Luis Fernández - 2019 - Dissertation, Temple University
    My dissertation examines several proleptic bases running through Immanuel Kant’s philosophy of history. After setting preliminary ground to frame Kant’s hopeful historical viewpoint, I attempt to address and answer problems such as Yirmiyahu Yovel’s notion of “the historical antinomy” by trying to bridge the gap between reason and empirical history; to extricate Kant from Arthur Danto’s inclusion of him in a group of “substantive philosophers of history,” who all share the characteristic of presenting “prophetic” accounts of the future; as well (...)
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