Nuevos escenarios del discurso moral -- Los dos modelos de la naturalización de la ética -- El naturalismo ético como teoría moral -- El continuum trans/posthumanista -- El estado de la cuestión del concepto de mejora humana (human enhancement) -- Transhumanismo y naturaleza humana -- La perspectiva teleológica y la noción de naturaleza humana : sobre la utilidad o no del total abandono de la noción de naturaleza humana -- Sobre una posible resignificación de lo humano -- El discurso filosófico (...) de la biopolítica -- Poder sobre el bíos en el trans/posthumanismo : biotecnologías y biopolítica -- Devenir de lo humano. (shrink)

Parecidos razonables. Relaciones entre literatura y filosofía para el siglo XXI atiende a la transformación de las relaciones entre literatura y filosofía desde mediados del siglo XX hasta la actualidad. Este libro cubre perspectivas teóricas y filosóficas relevantes (teoría de las emociones, el concepto de extrañamiento, política de la literatura, filosofía del lenguaje, feminismo, marxismo, giro espacial, nuevos materialismos), al tiempo que ofrece ejemplos de aplicación a un corpus de textos literarios concreto. Esto es, este volumen combina rigor teórico, un (...) panorama actual de las relaciones entre filosofía y literatura, y una aplicación de dichas teorías a la lectura crítica de obras literarias. Es, por este motivo, que Parecidos razonables es de utilidad tanto para los investigadores especialistas en el área como para su uso en el aula. (shrink)

This article analyses the concept of people in language, as a collective identity and as a subject of political representation in the crisis of the Hispanic monarchy from 1808 and throughout the constituent process that culminated in the promulgation of the Constitution of 1812. Based on the discursive uses of pueblo in chronicles, essays on political philosophy, press articles and parliamentary speeches, it points out the relevance of the semantics of pueblo in the political language of the time until its (...) displacement by that of nation. This semantic shift is related to the problems of constitutional engineering derived from the crisis of the privileged nobility in the context of the Napoleonic invasion. The view reinterprets the urban juntas of 1808 by stressing changes in the foundations of sovereignty, and puts into question the conventional characterisation from social history. It also traces the persistence of a rhetoric about the people in the wake of the Cadiz Constitution. Finally, the proposal claims the need to recover the category of people for the narrative of contemporary history. (shrink)

Nietzsche understands that the world unfolds as a will to power. If we want to properly understand this cosmological perspective, we must start by attributing immanent activity not only to organisms, but also to beings called “inorganic”. With this in mind, in this article we examine, in an “ascending” way, the features of the vital becoming in both strata, that is, from the minerals, with their attractions and repulsions, until reaching the man himself and his conscious operations. All the problems (...) involved in this monistic perspective are approached from argumentations that are based on Nietzsche’s readings. Strauss, Dubois Reymond, Herzen, Spencer, Lange, Delfœuf, are some of the cited sources that allow this writing to give an account of how Nietzsche makes life prevail, beyond being, as the primordial phenomenon in all orders. (shrink)

This paper addresses two subject matters. The first one is a parallel between the conceptions of democracy and university developed by Jaime Guzmán and Jorge Millas in the historical context surrounding 1973’s military strike. It serves as a documentary point of reference an exchange between Guzmán and Millas at the editorial pages of El Mercurio paper during the summer of 1976. The other subject matter is the configuration of the post-military strike philosophical field, as system of rules and strategies of (...) enunciation. The Guzmán-Millas transaction enables to see how the rules of the philosophical field are tied with models of university and democracy imposed by the post-strike State. (shrink)

En esta trabajo se analiza la relación existente entre las propuestas de Mendel, de los "redescubridores" -de Vries, Correns y Tschermak-, de Bateson y colaboradores y de Morgan y discípulos, e.e. la historia de la genética "clásica", en términos de "inconmensurabilidad", de forma tal de capturar y precisar tanto la idea de que entre éstas se dan ciertas discontinuidades y rupturas como de que éstas tienen "algo" que ver de algún modo entre sí. En particular, se introducen, con ayuda del (...) marco conceptual de la metateoría estructuralista, y aplican al presente caso, los conceptos de "inconmensurabilidad teórica" y "comparabilidad empírica". In this paper the existing relationship between the proposals of Mendel, the "rediscoverers" -de Vries, Correns and Tschermak-, Bateson and collaborators and Morgan and disciples, e.g. the history of "classical" genetics is analyzed in terms of "incommensurability", in such a way to capture and to precise so much the idea that among them take place some discontinuities and ruptures as well as that they have "something" to do with each other. In particular, the concepts of "theoretical incommensurability" and "empirical comparability" are introduced with the help of the conceptual framework of the structuralist view of theories and applied to this case. (shrink)

The present article aims to inquire the negativity implied in the relation between man and nature in Kant’s early philosophy. This negativity will be treated from the realm of the theodicy as the dimension from where human fate can be posed. The characterization of this fate will be possible via ethical and aesthetic dimensions set out by Kant in his works dedicated to the subject of theodicy and philosophy of nature; i.e. Über Optimismus, which dates back to the 1750´s. Followingly, (...) we will discuss certain aspects of the author´s Universal History of Nature and Theory of Heaven, and thereafter we will refer ourselves to three minor works concerning earthquakes. In the last chapter we will point out how the comprehension of the aforementioned works are essential in order to define the sentiment of the sublime. In conclusion we will define the sublime as incompatible with optimism. (shrink)

La aparición de un medio de transporte como el Ferrocarril Trasandino influyó en la percepción estética que los transeúntes formaron sobre la geografía local. La montaña surge como un elemento fundamental dentro de la poética de diversos autores, entre ellos la poeta chilena Gabriela Mistral. La cordillera y el acceso a ella, desde el Elqui hasta Los Andes, es un elemento troncal de su poesía, adquiriendo características particulares en cada etapa de su creación poética y visión política, las cuales se (...) analizarán en el presente artículo. The arrival of the Transandean Railway influenced the aesthetic perception that passers-by formed of the local geography. The mountain appears as a fundamental element of poetry in various authors, including Chilean poet Gabriela Mistral. The mountains and its access, from the Elqui to the Andes, are a core element of her poetry, acquiring particular characteristics at each stage of her poetic creation and political vision, which will be analyzed in this article. (shrink)

Este artículo se propone analizar el proceso de la filosofía peruana en el desplazamiento del positivismo al espiritualismo, a fines del siglo XIX y comienzos del XX. La tesis central es que hay un movimiento desde una concepción representacionalista del conocimiento, simbolizada con la imagen del espejo y asociada a un monismo metodológico y ontológico, hacia la idea de que no hay un solo concepto de conocimiento sino una superposición de varios, lo que estaría simbolizado con la imagen del caleidoscopio. (...) Intentaré mostrar que, aunque muchos filósofos peruanos practicaron este desplazamiento, el espiritualismo no llegó a cristalizarse como empresa filosófica, en gran medida porque las propias tesis espiritualistas eran entendidas confusamente y porque se seguían manteniendo presupuestos comprometidos con el representacionalismo. Sin embargo, uno puede ver en la diversidad filosófica actual los elementos necesarios para acceder a un replanteamiento más meditado de algunas de las intuiciones espiritualistas, las cuales son suficientemente valiosas como para ameritar ser discutidas con más profundidad.---This paper attempts to analyse the process in Peruvian philosophy at the end of the XIX and the beginning of the XX century, that moves from positivism toward spiritualism. Mainly, it contends that this process moves from a “representationalist” notion of knowledge, symbolized with the image of the mirror, and related to a methodological and ontological monism, towards the idea that there is not only one concept of knowledge but an overlapping cluster of concepts, susceptible of being symbolized by the image of the kaleidoscope. The A. points out that, although several Peruvian philosophers took this step, spiritualism did not succeed as aphilosophical enterprise, especially because the spiritualist theses themselves were not clearly understood, and also because they still held assumptions committed to a form of representationalism. However, at present it can be more clearly appreciated that more mature forms of philosophical reflection were required, and a more thorough reformulation of some of the spiritualist insights, which certainly deserve a deeper analysis. (shrink)

En su discurso del 10 de mayo de 1793 sobre la Constitución, Robespierre combina una concepción fiduciaria de los representantes públicos con una defensa de las virtudes de la democracia, el único sistema político en el que los gobernantes, al ser parte del pueblo, tienen los mismos intereses que este. Es esta defensa de la soberanía popular, así como de la primacía del poder legislativo, lo que constituye la esencia de su “economía política popular”, una expresión que toma de Rousseau. (...) Para Robespierre, solamente esta clase de economía es compatible con una República cuyo primer objetivo sea la garantía de los derechos naturales del hombre. In his 10th May 1793 speech on the Constitution, Robespierre combines a fiduciary conception of public representatives with a defence of the virtues of democracy, the only political system in which the rulers, being part of the people, have the same interests as the latter. It is this defence of popular sovereignty, as well as of the primacy of the legislative power, what constitutes the essence of his “popular political economy”, an expression he takes from Rousseau. For Robespierre, only this kind of economy is compatible with a Republic whose first objective is to guarantee the natural rights of man. (shrink)

The aim of this paper is to show, in the line suggested by Nickles (1980, 1981) and developed by Sintonen (1985, 1996), not just that the problem-solving approach and the theory approach are not incompatible, but also that the latter, in the version of the semantic conception of theories known as “structuralist view”, can be used to give precision to the problem-solving approach, by a more precise characterization of the theoretical context in which problems arise and, in this way, to (...) their individuation and history, distinguishing two types of “problem change”: “change in a problem” and “change of a problem”. In order to do this, it will be presented a proposal that will be applied to the two first research programs in the field of genetics: the “mendelism” of Bateson and “classical genetics” of Morgan. (shrink)

Planteamos el problema siguiente: Descartes contesta la acusación irracional de Voetius interpretando, excepcionalmente, los Evangelios y afirma que las _leyes de caridad _son _afines _a las _leyes de la amistad natural _que rigen las funciones del pastor y del profesor. Proponemos que Descartes excluye el examen de las virtudes teologales e incursiona en el derecho privado y civil para probar que Voetius no es un _verdadero _profesor, ni un _verdadero _pastor, y usurpa las atribuciones del juez. Frente a la irracionalidad, (...) la búsqueda de la verdad se despliega en el alegato jurídico. -/- Descartes and the laws of charity. Public and private law in the Letter to Voetius Abstract. We pose this problem: Descartes responds to Voetius’ irrational accusation by resorting once, on his own initiative, to Gospel, an interpretation that reviews the laws of charity as akin to the laws of natural friendship governing pastor and teacher roles. We propose that the Letter be a legal argument. Descartes has no interest in theological virtues: facing irrationality, he delves into private law to prove that Voetius is not a true teacher, or a true pastor, and encroaches on the function of judge. (shrink)

Despite of the extraordinary variety of studies on Kierkegaard’s philosophy, his concept of modesty has not received enough attention. My paper aims to present and analyze Kierkegaard’s concept of modesty, as it is developed in The Concept of Anxiety by his pseudonym Vigilius Haufniensis. First, I will try to provide an understanding of some of the major themes of Haufniensis’s book. Second, I examine what the psychological phenomenon of modesty reveals about the subjective structure of the human being.

Un tipo de prolepsis, utilizado frecuentemente en Argonáuticas, es el discurso-programa en el cual un personaje anticipa la narración posterior. De esta manera funciona el relato de Fineo como guía de navegación para los Argonautas. Con el ineludible modelo de los relatos de viajes de Odisea, esta narración interna guarda una relación especular con la obra que la contiene y conlleva una cuasi-identificación entre narrador interno y narrador principal. Este artículo tiene como objetivo el análisis de los niveles narrativos en (...) este relato, para mostrar el modo en que esa técnica anticipatoria funciona en el poema en un nivel metaliterario. One type of prolepsis, frequently used in the Argonautica, is the programmatic speech in which a character anticipates the subsequent story. In this manner works the story of Phineus as navigation guidance for the Argonauts. With the inevitable model of travel stories of Odyssey, this internal narrative keeps a mirror-relationship with the work that contains it and carries a quasi-identification between internal narrator and main narrator. This article aims to analyze the narrative levels in this story, to show how this anticipatory technique works in the poem on a metaliterary level. (shrink)

In this text is carried out a study of the Derrida’s concept «cap» in comparison with the way in which Heidegger sets out the «polis» in his texts developed throughout 1935 and 1943. In this way, through the word «khôra», shared this by Heidegger and Derrida, the topology of human dwelling is tackled as dimension necessarily opened towards the other. Thus, it is realized, through the «hospitality» showed by Heidegger and Derrida, the difference between the two regarding the possibility or (...) impossibility of this aporetic place for human dwelling. (shrink)

Ésta es una contribución al debate originado por Guillermo Hurtado y proseguido por Manuel García-Carpintero y Horacio Luján Martínez, con relación al sentido y a los objetivos de la filosofía analítica, especialmente en Iberoamérica. En ella se defiende que las tesis de Hurtado también se pueden aplicar al cultivo de filosofías no analíticas, pues en realidad conciernen a la filosofía profesional que se practica dentro y fuera de Iberoamérica. Se sostiene, además, que si bien la profesionalización y la masificación de (...) la filosofía son fenómenos en sí mismos positivos, tienen consecuencias colaterales negativas respecto de la calidad de la filosofía que se produce. También se aduce que el que una propuesta filosófica no tenga una inmediata relevancia existencial o política no la hace menos importante, siempre que en algún sentido amplíe las fronteras del conocimiento. This is a commentary on a debate originated by Guillermo Hurtado and followed up by Manuel García-Carpintero and Horacio Luján Martínez, in regards to the meaning and objectives of analytic philosophy, especially in Latin America. This paper holds that Hurtado's theses are also true about non analytic philosophy, since they are about professional philosophy, as practiced both inside and outside Latin America. Professionalization and popularization of philosophy, while positive phenomena in themselves, have negative collateral consequences on the quality of philosophy produced in the present moment. it is also held that the fact that a given philosophical proposal has no immediate existential or political relevance doesn't make it less important, as long as in some sense it widens the frontiers of knowledge. (shrink)

La concepción clásica de la empatía sostiene que comprender al otro involucra la habilidad para identificarse con él imaginariamente. Hay varias versiones de esta tesis, pero el elemento común parece ser que, para que la comprensión sea posible, el intérprete debe tener la capacidad de simular los estados mentales del agente o de simular ser él, bajo condiciones contrafácticas. En este artículo, intentaré mostrar, en primer lugar, que esta concepción de la empatía ha estado usualmente comprometida con un modelo intencionalista, (...) transposicional y monádico de lo mental. En segundo lugar, me propongo explorar las posibilidades de reformular el concepto de empatía, eliminando esos elementos que puedan sobrevivir en él. La propuesta de esta contribución es que resulta preferible ver la comprensión como la creación de un espacio compartido, según el cual quien comprende expande creativamente su propia subjetividad, constituida intersubjetivamente, dejando un espacio para albergar al otro, lo cual es también, en un importante sentido, un proceso de transformación. Esta manera de concebir la comprensión pretende explicitar y desarrollar algunas intuiciones que se encuentran implícitas en algunos filósofos contemporáneos, integrándolas con discusiones recientes en filosofía de la mente y psicología experimental. --- “Understanding, imagination, and transformation”. The classical conception of empathy holds that to understand another person involves the ability to identify with him in imagination. There are different versions of this thesis, but the common element seems to be that for understanding to be possible, the interpreter must have the ability to simulate the mental states of the agent, or to simulate being him under contrafactic conditions. I will try to show, in the first place, that this conception of empathy has been usually committed to an intentional, transpositional and monadic model of the mind. In the second place, I will try to explore a way to reformulate the concept of empathy, eliminating these elements that might survive in it. This contribution holds that it is better to see understanding as the creation of a shared space in which the person who understands expands creatively his or her own subjectivity, making space for the other, which is also in an important way a process of transformation. This way of looking at understanding tries to explicit and develop some intuitions that can be found implicit in some contemporary philosophers, integrating them with recent discussions in the philosophy of mind and in experimental psychology. (shrink)

En Razón, Verdad e Historia Hilary Putnam caracterizó la racionalidad informal como una alternativa que permite superar las limitaciones evidenciadas por las concepciones formalistas de la racionalidad. Se revisa inicialmente la caracterización ofrecida por Putnam y se establece que si bien Putnam niega todo principio universal de racionalidad, admite principios relativos, generales e indeterminados, que permanecen sujetos a necesidades de interrelación cognitiva con el entorno. A continuación, se muestra que los principios aceptan excepciones, y, a partir de aquí se defiende (...) y analiza la posibilidad de revisión de principios cuya negación no resulta actualmente concebible. Finalmente, se afirma que tanto exponer como preservar creencias de la controversia constituyen elementos históricos que deben ser contemplados por una concepción informal de la racionalidad. In Reason, Truth and History, Hilary Putnam characterized informal rationality as an alternative that allows to overcome limitations evidenced by the formalist conceptions of rationality. Initially, the paper reviews the characterization provided by Putnam and establishes that, while Putnam denies any universal principle of rationality, he accepts relative, general and vague principles, that remain subject to needs of cognitive interrelationship with the environment. Secondly, we show that principles make exceptions and defend the possibility of reviewing principles whose denial is currently not conceivable. Finally, we state that both expressing and maintaining beliefs of controversy are historical elements that should be contemplated by an informal conception of rationality. (shrink)

The aim of this article is to highlight the fact that Rome was the responsible for naming with the word Hispania the geographical area that has the Pyrenees and the Mediterranean, Atlantic and Cantabrian coasts as its established borders. It was equally responsible for giving the word an identity of its own. This is the same term that evolved over time in so many historical, administrative, political and cultural contexts and ended up denominating present-day Spain. Its local inhabitants assimilated the (...) term as early as Republican times, regardless of whether they were born in Corduba, Emerita Augusta, Lucus Augusti, Tarraco or any other small town in their respective provinces. This assimilation was not identical at all social levels, and evolved over time. Finally, the use of the formula natione Hispanus/a in roman epigraphy is examined in detail. (shrink)

El problema fundamental para que la Teoría de la relatividad pueda ser acorde con la filosofía de Kant es el de la utilización de una geometría no euclídea. Que sus principios sean interpretados como juicios sintéticos a priori es, a nuestro entender, un problema secundario. Si queremos que los principios de una ciencia de la naturaleza sean universales y necesarios sin recurrir a dogmatismos, no queda otra posibilidad que entenderlos trascendentalmente. Como se observa en el principio de relatividad, Einstein también (...) pensaba que las leyes físicas son universales y necesarias. Sin embargo, su perspectiva fue más racionalista que crítica. Sea como fuere, si los principios de la Teoría de la relatividad son a priori y enlazan sintéticamente la experiencia posible, esta teoría nos servirá para entender que las geometrías no euclídeas no son ajenas a los planteamientos de Kant, si bien requieren dar un rodeo epistemológico. La doctrina que nos permite fundamentar las geometrías no euclidianas desde la filosofía de Kant la llamamos “Álgebra de la experiencia”.The main problem for the Theory of the relativity to be in agreement with the Kant´s philosophy is the use of a non-Euclidean geometry. The fact that their principles could be interpreted a priori as synthetic trials is, in our opinion, a secondary problem. If we want that the principles of a science of the nature would be universal and necessary ones without appealing to dogmatisms, then, he have to understand them transcendentally. As in the principle of relativity it is observed, Einstein also thought that the physical laws are universal and necessary ones. However, their perspective was more rationalistic than critic. In any case, if the Theory of Relativity principles are a priori and they synthetically connect the possible experience, then, this theory will allow us to understand that the non-Euclidean geometries are not far away from the Kant´s positions, although they require to made a epistemological turn around. The principle that allows us to base the geometries non Euclidian from the Kant´s philosophy is called “Algebra of the experience”. (shrink)

The present paper is framed within one of the predominant currents of contemporary philosophy of science, which is based in case studies, in order to construct a solid, non-speculative, metatheory. In this paper classical genetics is formally analized and reconstructed with the instruments, duly modified and extended in accordance with the considered case, of the structuralist view of theories, in such a way that that theory can be characterized as a refinement of an earlier introduced model of genetics, which determines (...) the fundamental traits of any genetical model. Finally, from the reconstruction of classical genetics, the so-called “mendelism” is formally characterized trying to do justice, and to precise, some recent results in the historiography of genetics. (shrink)

This paper consists of three sections. In the first one, some of the main developments in the philosophy of science through the xx century up to the present will be pointed out, and inserted them in the frame of some more general philosophical transformations, such as the so-called “linguistic turn” and “pragmatic turn”, respectively. In the second one, the established connection will be nuanced, from a revision of the work of a “classical” author such as Carnap. Finally, it will be (...) intended a kind of “balance and future perspectives”. (shrink)

Scientific activity produces results of various types. In particular, science produces a special kind of knowledge or knowledges, assumed to be different from knowledge or common sense knowledge, from everyday experience and formulated in ordinary language; a more systematized knowledge, with greater range and accuracy, and intersubjectively controllable. To produce this kind of knowledge (or knowledge), we introduce new concepts, formulate hypotheses and laws and, ultimately, construct theories, being the result of a practice or specific activity, considering science as (perhaps), (...) the supreme intellectual achievement of mankind. Thus, philosophical theorizing of science, or “philosophy of science”, is characterized by the development of interpretative conceptual frameworks of philosophical character, in order to understand science. Philosophy of science is, not just part of metascience, but also a part of philosophy, precisely that which is responsible for analyzing science. (shrink)

Este trabajo discute una de las objeciones de N. Hall al análisis contrafactual de D. Lewis. Según Hall, los intentos de fortalecer el análisis contrafactual se apoyan en la aceptación de la transitividad, la localidad y el carácter intrínseco de las relaciones causales. Esto es problemático en cuanto el concepto de doble prevención evidencia tensiones entre estas tres tesis y el concepto de dependencia, central en el análisis de Lewis. Revisando uno de los ejemplos de Hall, se defiende que su (...) crítica al análisis contrafactual cumple parcialmente su objetivo en referencia a la localidad, ya que sólo una de las estructuras causales que Hall presenta acepta la dependencia y no la localidad, no tratándose de un típico caso de doble prevención. Finalmente se propone la denominación early doble prevention para los casos que aceptan la dependencia y no la localidad, y late doble prevention para los que aceptan ambas tesis. This paper discusses one of the objections made by N. Hall to D. Lewis's counterfactual analysis. According to Hall, the attempts to strengthen the counterfactual analysis are supported by the acceptance of transitivity, locality and intrinsic nature of causal relationships. This is problematic, as the concept of double prevention demonstrates the tensions existing among these three theses and the concept of dependence which is central in Lewis's analysis. By studying one of the examples given by Hall, we can sustain that his criticism to counterfactual analysis partially fulfills its goal in reference to locality, taking into account that only one of the causal structures exposed by Hall accept dependence but not locality and is not a typical example of double prevention. Finally we suggest the name of early double prevention for those cases that accept the dependency but not the locality, and late double prevention for those accepting both theses. (shrink)

Frecuentemente se atribuye al empirismo apelar a principios no empíricos para defender el conocimiento empírico, por ello se le ha acusado de incurrir en cierta clase de autorrefutación. Con el advenimiento del empirismo lógico, esta objeción tomó la forma de cuestionamiento al criterio empirista de significado, señalando que, al no tratarse de una proposición lógica ni empírica, no cumple con sus propias condiciones de significatividad. En este artículo pretendo mostrar que dentro del empirismo lógico se desarrollaron respuestas a estas críticas, (...) lo suficientemente consistentes como para resistir la objeción de autorrefutación. Asimismo, defiendo que la afirmación de autorrefutación del criterio empirista de significado parte de comprensión inadecuada de los niveles lingüísticos involucrados en su formulación, así como de algunos supuestos no explícitos respecto de su estatus. Empiricism has frequently been said to appeal to non-empirical principles to defend empirical knowledge, which is why it has been accused of falling into some form of self-refutation. With the advent of logical empiricism, this objection became a questioning of the empiricist criterion of meaning, noting that since it is neither a logical nor an empirical proposition, it does not fulfill its own conditions of meaningfulness. This paper intends to show that responses to this criticism, consistent enough to resist the objection of self-refutation, have been developed whithin logical empiricism. In addition, the article claims that the assertion that the empiricist criterion of meaning is self-refuting is based on an inadequate understanding of the linguistic levels involved in its formulation, as well as on some unspecified assumptions regarding its status. (shrink)

Resumen Este artículo busca reconstruir los principios metodológicos de la “arqueología de la política” que Foucault introduce hacia el final de L’archéologie du savoir aunque nunca desarrolla de manera explícita. La exposición se organiza en tres ejes. En primer lugar, explora los puntos de cruce y las posibles diferencias entre la arqueología del saber y la arqueología de la política. En segundo lugar, examina el lugar que podrían ocupar los “programas” y las “racionalidades de gobierno” en la arqueología de la (...) política. Por último, propone a la razón de Estado, el liberalismo y el neoliberalismo como posibles campos de investigación para el desarrollo de esa arqueología. Con ello se pretende obtener una “grilla de inteligibilidad” cuyo punto de partida no sean las categorías universales habitualmente utilizadas por el análisis jurídico-político procedente de los siglos XVI y XVII, sino las prácticas de los gobernantes y los gobernados.This article proposes to reconstruct the methodological principles of the “archaeology of politics” mentioned by Foucault at the end of L’archéologie du savoir, although never explicitly continued. The text is organized in three complementary axes. First, it explores the crossing points and possible differences between the archaeology of knowledge and the archaeology of politics. Second, it investigates the place that “programs” and “government rationalities” might take in the archeology of politics. Finally, it porposes the reason of State, liberalism and neoliberalism as possible research fields for the development of said archeology. Therefore, this article seeks to obtain a “grid of intelligibility” whose basis are not the universal categories usually used by legal-political analysis from the 16th and 17th centuries, but the practices of the governing and governed. (shrink)

La "judicialización" es un fenómeno amplio, que resulta de la confluencia de innumerables tendencias históricas y que produce diversos efectos en las prácticas económicas, sociales y políticas. Algunos analistas contemporáneos han advertido que la judicialización implica una profunda transformación sobre las prácticas de gobierno. Este artículo sostiene quela judicialización, especialmente la denominada "judicialización de la política", tienen estrechos vínculos con el neoliberalismo. El problema consiste en que, al día de hoy, son escasos los estudios capaces de corroborar tal relación. ¿Cómo (...) y hasta qué punto la judicialización fue promovida por el neoliberalismo? Para contestar esta pregunta, se procederá al análisis genealógico de una serie de documentos redactados a mediados del siglo XX, siguiendo la hipótesis de que allí emerge un programa de gobierno donde la judicialización no sólo es admitida e incluso promovida, sino además propuesta como una práctica privilegiada de intervención estatal sobre la sociedad. "Judicialization" is a broad phenomenon, which is the result of the confluence of innumerable historical trends and that produces diverse effects on economic, social and political practices. Some contemporary analysts have observed that the judicialization implies a profound transformation in government practices. This article argues that judicialization, especially the so-called "judicialization of politics", has close relations with neoliberalism. The problem is that, at present, there are few studies capable of corroborating this relationship. How and to what extent was the judicialization promoted by neoliberalism? To answer this question, we make a genealogical analysis on a set of documents written in the mid-twentieth century. According to our hypothesis, these documents emerge a program of government where the judicialization is not only admitted and even promoted, but also proposed as a privileged practice of state intervention on society. (shrink)

RESUMEN Se analiza si la versión de la justicia como equidad, presentada en El liberalismo político, es genuinamente una concepción política. Se examina el problema de la razonabilidad de las doctrinas comprehensivas, y se indaga luego si el argumento en dos etapas afecta la integridad estructural del liberalismo político. Se concluye que J. Rawls fracasa en su intento de justificar un liberalismo independiente de una doctrina comprehensiva de carácter liberal. ABSTRACT The article analyzes whether the conception of justice as fairness, (...) set forth by Rawls in Political Liberalism, is a genuine political conception. It first examines the issue of reasonableness of comprehensive doctrines and then goes on to inquire whether the two-step argument affects the structural integrity of political liberalism. The paper concludes that J. Rawls fails in his attempt to justify liberalism independently of a comprehensive liberal doctrine. (shrink)

This paper aims to clear two regular misunderstandings when comparing the thoughts of Gilles Deleuze and Martin Heidegger: firstly, the alleged opposition between Heideggerian negativity and Deleuzian positivity; secondly, the assumed contrariety between Deleuzian immanence and Heideggerian transcendence. In this fashion, the proposal is not so much to point at coincidences as to underline the fact that the differences are not where they are usually sought. The method used consists in taking Deleuze’s mentions to Heidegger in Difference and Repetition as (...) a common thread for tracking the Deleuzian use of Heideggerian concepts. We will attempt to show that both aspects of the Deleuzian transcendental field, the virtual and the intensive, hold a certain “negativity” and “concealment”, respectively, which runs against the picture of Deleuze as a philosopher of thorough and unconcealed manifestation. We will likewise argue that Heideggerian transcendence is not necessarily opposed to Deleuzian immanence, and that the Heideggerian concepts of Zwiefalt and Selbe are used by Deleuze in order to think of immanence. We contend that the distinction between the negative and the problematic allows Deleuze to speak of being even while accepting ontological difference. (shrink)

Resumen: Este artículo aborda planteamientos desde la filosofía y los vincula con la cartografía y los mapas concebidos desde un punto de vista epistemológico como formas de conocimiento. Se analiza el legado de Ludwig Wittgenstein procedente de su segunda obra “Investigaciones Filosóficas” y se compara con los últimos desarrollos de la cartografía, ya que existe un vacío de conocimiento entre las concepciones epistemológicas derivadas de la obra del filósofo y el quehacer de la disciplina cartográfica. Metodológicamente desde la perspectiva semiótica (...) en cartografía, se comparan los mapas semánticos y pragmáticos, estableciendo que ambos tipos de representaciones responden a concepciones diferentes de la realidad. Conjuntamente se analiza la propuesta de la cartografía social postmoderna y su contribución para mapear las mini-narrativas y el uso de otros lenguajes cartográficos rezagados durante el período de la modernidad. Se concluye que existe un símil entre la cartografía postmoderna y las concepciones de la llamada segunda filosofía de Wittgenstein.: This article links philosophy with maps and cartography, conceived as forms of knowledge. There is a gap between epistemological conceptions and state-of-art in the cartographic discipline. This gap is addressed by considering Ludwig Wittgenstein’s “Philosophical Investigations”. Methodologically, from the semiotics perspective applied to cartography, this article compares semantics maps and pragmatics maps, establishing that both types of depictions have different reality conceptions. It is analyzed the proposal of postmodern social cartography and its contribution to mapping the mini-narratives that had fallen behind against the big discourses or dominant narratives of the period of modernity. It is concluded with an analogy concerning postmodern cartography and conceptions of the second Wittgenstein philosophy. (shrink)

El artículo ofrece una traducción española de esta pieza del siglo XII, con variantes propuestas para el texto griego, notas y un estudio que busca caracterizarla, dentro del género dramático, como una ‘tragedia alegórica bizantina’, con rasgos propios y apta para ser representada. This paper offers expects to present a Spanish translation of the Amicitia exulans, a 12th century dramatic piece; and to offer same textual variants, notes and a study that hopes to characterize it, inside the dramatic genre, as (...) a “Byzantine allegoric tragedy”, with typical features and as suitable for a real performance. (shrink)

El presente artículo aborda las connotaciones y los fundamentos de la paráfrasis cum canere vellem en Serv. Ecl. 6. 3. El análisis del sentido del verbo volo en este contexto y la confrontación del pasaje con Serv. Ecl. 6. 5 revelan que Servio interpreta la frase cum canerem reges et proelia como referencia a un temprano empeño de Virgilio en componer poesía épica, del que pronto desistió. Esta interpretación está condicionada por la idea de que la secuencia cronológica Églogas - (...) Geórgicas - Eneida tiene un correlato jerárquico, idea que se funda en noticias biográficas y en la teoría de la tripertita varietas. This paper focuses on the connotations and grounds of the paraphrase cum canere vellem in Serv. Ecl. 6. 3. The analysis of the sense of verb volo within this context, as well as the confrontation between that passage and Serv. Ecl. 6. 5, show that Servius interprets the clause cum canerem reges et proelia as a reference to Virgil's early endeavor to compose an epic poem, from which he shortly desisted. This interpretation is conditioned by the idea that the chronological sequence Eclogues - Georgics - Aeneid has a hierarchical correlate, an idea which is founded on biographical information and the theory of tripertita varietas. (shrink)

El presente texto analiza la reflexión ontológica de Gilles Deleuze a partir de la noción de “univocidad del Ser”, con el objetivo de exponer su importancia para el pensamiento de la Diferencia que el filósofo francés propone. En su primer movimiento el trabajo expone, resumidamente y de modo cartográfico, la configuración general de la ontología deleuziana y sus principales ejes de reflexión. Enseguida acompaña el itinerario que Deleuze elabora para la determinación de la historia conceptual del pensamiento de la univocidad. (...) Finalmente, el texto aborda el concepto de univocidad según lo piensa y expone el propio Deleuze, verificando, por esta vía, su centralidad para la ontología de nuestra contemporaneidad que el pensador Francés moviliza. Palabras clave : deleuze; ontología; univocidad; diferencia; equivocidad. Centrality of the Notion of ‘Univocity’ in Gilles Deleuze’s OntologyThis paper analyzes Gilles Deleuze’s ontological reflection from the notion of “univocity of Being”, in order to expose its importance for the philosophy of Difference proposed by the French thinker. In its first movement the work briefly exposes the configuration of Deleuze’s ontology and its main axes of reflection. There immediately follows the itinerary set up by Deleuze to determine the conceptual history of the philosophy of univocity. Finally, the paper addresses the concept of univocity as Deleuze thinks of and exposes it, thus verifying its centrality to the ontology of our contemporary times which the French thinker has set in motion. Keywords : Deleuze;Ontology; Univocity; Difference; Equivocity. (shrink)

After justifying its centrality in the Schützian project of founding interpretive sociology, I present the theory of relevance as the cornerstone of Schütz’s constitutive phenomenology of the natural attitude, conceived of as the investigation of the meaningful construction and the structures of the lifeworld. Through what I call the life-plans approach, I contend that the essence of every sociocultural world has to be found in a thick network of intersubjective and hierarchized relevance structures upon which personal life-projects are built. This (...) proposal is based on Schütz’s subordination of the theory of action to the theory of relevance, which challenges every atomistic view of social action. The interplay of relevance structures in the field of consciousness and especially the focus on imposed relevances encourage us to reflect on the scope of human freedom. Lastly, I examine the everlasting tension in Schütz’s thought between the anti-rationalistic potential of the theory of relevance and the methodological rationalism inherited from Weber and the Austrian marginalists. (shrink)

Danto inicia su filosofía de la historia del arte con un núcleo problemático que inaugura el modernismo: una obra de arte llega a ser indiscernible de una mera cosa, en la medida en que es el resultado lógico de la narrativa de un cierto periodo. Hablar sobre el fin del arte es hablar de las razones que sustentan esa narración y de la posibilidad de su culminación. Se propone una crítica, a partir de la relación entre esencialismo, historicismo y pluralismo, (...) para examinar su controversial tesis sobre la clausura histórica del arte por agotamiento de su impulso cognitivo. Danto begins his philosophy of the history of art with the problematic issue that characterizes modernism: a work of art becomes indiscernible from a mere thing insofar as it is the logical result of the narrative of a certain period. To speak of the end of art is to speak of the reasons that support such narrative and the possibility of its culmination. The article proposes a critique on the basis of the relation among essentialism, historicism, and pluralism, in order to examine Danto's controversial thesis regarding the historical end of art due to the exhaustion of its cognitive impulse. (shrink)