A proposta desse artigo é analisar as diferentes apropriações e entendimentos das Trovas de Bandarra no século XVII, a partir das tópicas do "sonhar" e "ver", que estruturam o poema profético. Identificando algumas estrofes recorrentes nos comentários seiscentistas, pretende-se discutir as polêmicas surgidas em torno dos "Sonhos" do sapateiro de Trancoso e como estas permitem identificar posições frente ao problema do sonho profético e de seu uso nas leituras do destino e futuro português. A estrutura do texto é dada pelo (...) passo das polêmicas em torno dos comentários às passagens selecionadas, com especial destaque para a figura do jesuíta Antonio Vieira e as disputas envolvendo seus textos na segunda metade do século XVII. (shrink)

The essays in this volume investigate the norms of reason--the standards which contribute to determining whether beliefs, inferences, and actions are rational. Nine philosophers and two psychologists discuss what kinds of things these norms are, how they can be situated within the natural world, and what role they play in the psychological explanation of belief and action. Current work in the theory of rationality is subject to very diverse influences ranging from experimental and theoretical psychology, through philosophy of logic and (...) language, to metaethics and the theory of practical reasoning; this range is well represented here. (shrink)

En primer término, el autor expone el proceso mediante el cual los conceptos "imagen" y "representación" han perdido su sentido originario en la historia de Occidente; a partir de allí se ha creado una situación de crisis, denominada por el autor "crisis de la representación". Ésta se caracteriza por los siguientes aspectos: 1) el cambio del estatuto óptico de la imagen; 2) la pérdida de todo paradigma visual, con lo cual la imagen ha dejado de servir como intermediaria de sentido; (...) 3) consecuencia de la anterior afirmación, las funciones metafórica y simbólica de la imagen han quedado inoperantes; 4) finalmente, se ha dado lugar a una saturación de imágenes. A partir de este diagnóstico, el autor sostiene que vivimos actualmente en una "culturafractal" u "orden de representación despótica", cuyos fenómenos afines son la estetización de los mundos de vida, la caída de la razón y de la historia. En segundo término, el autor analiza algunas obras del arte colombiano de los años noventa, en las cuales intenta mostrar el eco de la "crisis de la representación". (shrink)

Las edificaciones con valor patrimonial son un testimonio excepcional del progreso de una comunidad y representan ejemplos innegables de la transferencia de conocimientos a lo largo de las generaciones. Es inevitable caminar por centro consolidado de Pasaje y no reconocer el legado cultural de muchas edificaciones. Sin embargo, también resulta fácil observar las alteraciones erróneas que sea han realizado a estas edificaciones con el objetivo de responder a las “nuevas exigencias” de la actualidad. La conservación de los bienes patrimoniales resulta (...) necesaria para la preservación de la integridad e identidad de la ciudad. La presente investigación posibilita entender el nivel de susceptibilidad que presentan las edificaciones consideradas como bienes patrimoniales, debido a que estás viviendas poseen un valor cultural. El objetivo de la investigación es el de identificar la susceptibilidad sísmica a las que están expuestas, para esto se utilizaron métodos de matrices de evaluación sísmica para medir el nivel de susceptibilidad en las edificaciones patrimoniales. (shrink)

Análisis historiográfico del relato de las vicisitudes del alfaquí Ṭālūt, elaborado por Ibn al-Qūṭiyya y reproducido por numerosas fuentes andalusíes y orientales. De dicho análisis se desprende que la supuesta versión amplia de la crónica de Ibn al-Qūṭiyya nunca existió y que la coincidencia entre varias obras en presentar una versión extensa del relato es debida a su común dependencia de un subarquetipo que amplificó retóricamente el texto original de Ibn al- Qūṭiyya.

This paper aims to reflect on the possibilities of approaching the phenomenon of memory in relation to space. In order to approach memory on “the side ofspace”, we will find our first decisive guidelines in M. Merleau-Ponty’s analysis of habit developed in Phenomenology of Perception. Starting from there, we will then try to show in what way memory, in a way, can be said to belong to places. The final point of the discussion is Ricœur’s investigation of architecture and urbanism’s (...) analogies with narrative, as they allow us to consider a hermeneutic approach to the spatial fabric of time. (shrink)

El artículo toma su punto de partida de la idea básica del "significado moral de la existencia humana". Una idea que, podría decirse, es parte de otra de Schopenhauer (él habla de la existencia en general y no sólo de la humana). y que intenta salir a la luz, aunque de muy diferente manera, en el proyecto filosófico de la llamada "ética discursiva". A esa manera se hace referencia críticamente en la última parte del artículo. Se trata, principalmente, de una (...) defensa del valor constitutivo que la conciencia moral individual representa para la vida de la sociedad, tomando distancia respecto de un punto de vista ético racionalista. (shrink)

A Teoria do Constitucionalismo Popular representa construção dogmática de relevante importância para o estabelecimento de um novo diálogo institucional e abrandamento da atual supremacia do controle de constitucionalidade promovido pelo Poder Judiciário. A aproximação da Constituição ao povo, com a consequente atribuição da autoridade interpretativa à população, pode ser viabilizada pelo Tribunal de Contas da União, instituição ainda legitimada a realizar o controle de constitucionalidade e capaz de romper com a supremacia do "judicial review".

In our paper we aim to meditate on the concept of depth (profondeur) in the works of M. Merleau-Ponty, as it is a key notion to understand the French philosopher’s concept of space. Furthermore we will try to show that space plays a fundamental role in the development of Merleau-Ponty’s philosophy, allowing us to understand important features both of his phenomenological readings and ontological project.

As we turn to the lived experience of memory, we are confronted with an eerie and enigmatic possibility: the possibility to remember what we ourselves never lived. How to explain phenomenologically this enigmatic but fundamental level of spatialized memory? I would like to come back to these issues in order to face yet another fundamental question: Does a phenomenology of spatialized memory require any onto-phenomenological concretizations?

It is usual to read Freud as a critic of Enlightenment, specialy of the kantian way of thinking moral autonomy. However, all Freud did was discover in human nature a great difficulty that enlightenes philosophy just cannot ignore. This difficulty, which directly affects conceptions about the age of majority, refers to certain heteronomy mechanisms which main characteristic is the skill to supplant the voice of moral autonomy: exactly the same as moral law in Kant, super-ego -once internalized during childhood and (...) once culture imperatives have been assumed as one's own - orders without promising anythig or threatening anything . So, the political project of enthroning reason as the top authorithy depends on the existence of a republican organization that guarantees a pedagogical program for which "age of majoriry" does not mean any more naming "ego" to ancient customs internalized but the capacity of being ruled by one's own reason .Es frecuente buscar en Freud a un crítico de la Ilustración y, en particular, del modo de pensar la moral heredero del planteamiento kantiano. Sin embargo, Freud se limita a descubrir en la naturaleza humana un importante obstáculo del que el proyecto ilustrado no se podrá ya desentender. Este obstáculo, que afecta de un modo decisivo al modo como entender el paso a la mayoría de edad, remite a la existencia de un determinado reino de la heteronomía cuyo rasgo más característico es su capacidad para suplantar la voz de la autonomía moral: al igual que la ley moral en Kant, el superyó -una vez ha interiorizado en la infancia y asumido como propios determinados contenidos de cultura - también ordena poderosamente sin prometer nada ni amenazar con nada . En estas condiciones, el proyecto de investir a la razón como autoridad suprema depende de la existencia de una organización republicana que garantice un programa pedagógico para el que "mayoría de edad" no signifique llamar "yo" a la cristalización interior de las costumbres de los ancestros sino a la capacidad efectiva de guiarse por la propia razón. (shrink)

Although there is a substantial philosophical literature on dynamical systems theory in the cognitive sciences, the same is not the case for neuroscience. This paper attempts to motivate increased discussion via a set of overlapping issues. The first aim is primarily historical and is to demonstrate that dynamical systems theory is currently experiencing a renaissance in neuroscience. Although dynamical concepts and methods are becoming increasingly popular in contemporary neuroscience, the general approach should not be viewed as something entirely new to (...) neuroscience. Instead, it is more appropriate to view the current developments as making central again approaches that facilitated some of neuroscience’s most significant early achievements, namely, the Hodgkin–Huxley and FitzHugh–Nagumo models. The second aim is primarily critical and defends a version of the “dynamical hypothesis” in neuroscience. Whereas the original version centered on defending a noncomputational and nonrepresentational account of cognition, the version I have in mind is broader and includes both cognition and the neural systems that realize it as well. In view of that, I discuss research on motor control as a paradigmatic example demonstrating that the concepts and methods of dynamical systems theory are increasingly and successfully being applied to neural systems in contemporary neuroscience. More significantly, such applications are motivating a stronger metaphysical claim, that is, understanding neural systems as being dynamical systems, which includes not requiring appeal to representations to explain or understand those phenomena. Taken together, the historical claim and the critical claim demonstrate that the dynamical hypothesis is undergoing a renaissance in contemporary neuroscience. (shrink)

The emergence of organic, metabolic, cognitive and cultural codes points us to the need for a new kind of explanatory causality, and a different kind of bio-logic— one dependent on, but different from, the deterministic logic derived from mechanical causality, and one which can account for the increase in semiotic freedom which is evident in the biological hierarchy. Building upon previous work (Bruni 2003), in this article I provide a stipulative definition of semiotic freedom and its relation to causality in (...) biological and cognitive systems. To do so, I will first discuss the close relation that triadic causality and semiotic freedom have to the notions of teleology and emergence, and how the latter two are interrelated in living systems. I pinpoint some of the reservations that these notions have encountered in the history of science (including evolutionary biology and cognitive science), but stress also their necessity in the study of any given biological and cognitive system. I draw a distinction between horizontal and vertical emergence in order to arrive at a notion of ‘second order emergence’ that affords us a more viable definition of semiotic freedom. I will then attempt to show that all of these concepts are of paramount importance when we come to study processes of sensing, perception andcognition at any level of a living system. Accordingly, these ideas are part of a framework-in-development to research the scale of thresholds of semiotic freedom, by assuming a top-down approach i.e., by starting from the highest levels of semiotic freedom and cognitive processes, and exploring how those processes disaggregate into lesser degrees of freedom. I thus hope to bridge the gap between those levels from above. (shrink)

From the plexus of conscience and reality as explained by Millán-Puelles, we understand the thesis -pace Descartes and Husserl- that ontology is possible only when it is understood as a description of the conditions of the natural being. To be by nature a rational being is to be by nature an existent thought. If thought is what results from the activity proper to reason due to its belonging to the world, then reason that thinks has no need of any certainty (...) by way of reflection that it thinks. (shrink)