Nuestro propósito en este artículo es analizar desde un punto de vista epistemológico el debate científico sobre el niño “salvaje” de Aveyron que se inicia en la Ilustración tardía, en el ámbito del método y prácticas médico-pedagógicas, y que se extiende a mediados del siglo XX en el campo de las ciencias sociales. Consideramos que la metodología de investigación científica y los tratamientos aplicados para educar y transformar al niño “salvaje”, a través del disciplinamiento de sus sentidos, la enseñanza del (...) lenguaje y la adopción de costumbres civilizadas lo convierten no solo en un “caso” u “objeto” de investigación científica, sino también en un ser “anormal”, expuesto al encierro, la experimentación y la degradación física. Cuestionamos, en esta ocasión, el dispositivo denominado “máquina antropológica” que articula la antinomia epistemológica naturaleza y cultura, que constituye ontológicamente el estatus inferior del niño “salvaje” como “criatura”. A través de la postulación de la teoría filosófica de la infancia de G. Agamben como alternativa crítica, desarrollamos los conceptos de “silencio”, “resistencia” e “irrupción epistemológica” para abordar las cuestiones ontológicas y epistémicas que conciernen a Víctor de Aveyron desde una nueva perspectiva filosófica. (shrink)

El presente artículo tiene como objetivo determinar el fundamento teológico del concepto de soberanía propuesto por el jurista alemán Carl Schmitt. Según nuestra hipótesis, tal fundamento teológico se encuentra en la filosofía del pensador danés Søren Kierkegaard, quien, en diferentes obras, desarrolló los importantes conceptos de excepción, decisión y suspensión teleológica de la ética en relación a la experiencia religiosa de la repetición. Como veremos, tales conceptos forman parte del fundamento teológico de la famosa definición schmittiana de la soberanía: “soberano (...) es quien decide sobre el estado de excepción”, la cual define el decisionismo del jurista alemán. Así, por medio del concepto de decisión, extraído de la obra kierkegaardiana e introducido en la doctrina de la soberanía, Schmitt logra tres objetivos. Por un lado, no solo inicia la crítica al parlamentarismo liberal y al Estado burgués de Derecho, sino que revela el fundamento teológico-existencial de la unidad política del Estado moderno. En segundo lugar, en el marco jurídico-político, actualiza la teología fideísta desarrollada por Kierkegaard en su obra. Finalmente, en el marco teológico-metafísico, introduce el papel de la decisión como actualizador del rol público de la trascendencia en la modernidad secularizada frente a la reserva escatológica de la teología. Para lograr nuestro objetivo, utilizaremos el método de la analogía conceptual teológico-política creado y aplicado por el mismo Carl Schmitt a la historia de la soberanía europea. (shrink)

El presente artículo intenta estudiar la concepción del mundo que subyace a la modernidad política peruana. Según nuestro punto de vista, esta concepción del mundo está caracterizada por lo que llamaremos ethos barroco. Aunque no es la única, su manifestación más importante es el fenómeno de la corrupción, desarrollado en el marco de la relación entre una forma de pensar y una forma de actuar: la utopía (derivada de una visión fantasiosa de la sociedad) y la anomia (resultado del incumplimiento (...) de las normas sociales). En este sentido, queremos mostrar la paradójica doble relación entre ambos elementos, consistente, por un lado, en la contradicción discursiva entre el pensamiento utópico y la anomia política, y, por otro lado, en su articulación complementaria en el fenómeno de la corrupción. Debido a esta enigmática y compleja relación, en el Perú se ha instaurado un Estado que promueve la anomia y una Constitución que carece de legitimidad, en lugar de un verdadero Estado de Derecho. (shrink)

Este texto aborda as bases teóricas e metodológicas desenvolvidas no Observatório Global de Patologias Sociais. Tal observatório visa diagnosticar patologias sociais nas áreas da saúde e da educação, além de, como prognóstico, fornecer subsídios para a organização de um instrumento capaz de captar a percepção de patologias sociais em distintas populações. A partir das discussões técnicas e filosóficas, com base nas leituras de autores da Teoria Crítica, principalmente Honneth (2006; 2011; 2016), têm-se desenvolvido, desde 2019, a organização de um conjunto (...) de perguntas que são a base do instrumento denominado de questionário de patologias sociais. De forma concomitante, o trabalho de construção do Glossário de Patologias Sociais ampliou as reflexões teóricas dentro do grupo, possibilitando ainda a consolidação nacional e internacional de redes de investigação e colaboração dentro do espaço do Observatório. Todos esses movimentos permitem o aprimoramento de nossa caminhada como grupo transdisciplinar, tanto na construção do instrumento como no aprofundamento de bases teóricas-conceituais. Assim, torna-se a cada instante mais clara a necessidade de cumprir com um dos objetivos primários do Observatório: compreender e monitorar como as patologias sociais são percebidas pelos cidadãos e como esses são afetados física e emocionalmente por essas patologias. Deste modo, os desafios têm sido, além de consolidar nosso arcabouço teórico, o de construir um instrumento próprio e capaz de mensurar a percepção a partir do olhar do cidadão comum. Um desafio adicional a elaboração do instrumento, tem sido nossos esforços de construí-lo seguindo os princípios de integridade em pesquisa e usando práticas de ciência aberta. Levando em conta as discussões teórico-práticas, o Observatório tem se destacado como um espaço de pesquisa e estudo relevante e eficaz diante das demandas contemporâneas de compreender a sociedade onde vivemos. (shrink)

El presente estudio apunta a abordar la relación entre ágape y justicia en la problematización del reconocimiento llevada a cabo por Paul Ricoeur. Partiendo de que se trata de lógicas no sólo diferentes, sino que hasta podría decirse que contrapuestas, nuestra intención es indagar la posibilidad de una dialéctica que articule a ambas. En este sentido, resulta importante destacar que dicha dialéctica es una dialéctica del orden de la acción y no una dialéctica de carácter teórico especulativa.

Numerous social and environmental issues are under increasing time constraints, and society is placing greater demands on organizations that foster greater social inclusion, well-being, and human flourishing. In this regard, social innovation research has gained relevance as it provides a rich context to examine how to generate and prioritize dignity-based organizing more effectively. This research aims to examine how the concepts of dignity and humanistic management can shape social innovation processes that generate better results for organizations and society. Building on (...) humanistic management and social innovation literature, a qualitative case study explores how the notions of dignity and humanistic management practices are present at every stage of the social innovation process (origin, mobilization, execution, and integration). This paper is one of the few studies exploring the relationship between humanistic management principles and social innovation processes, filling a significant gap in the literature with important praxeological implications. (shrink)

Se trata de una reseña bibliográfica del libro de Rosa, Harmut, Alienación y aceleración. Hacía una teoría crítica de la temporalidad en la Modernidad Tardía, traducción a cargo del Centro de Investigaciones Interdisciplinarias en Ciencias y Humanidades, Universidad Nacional Autónoma de México, Buenos Aires, Katz, 190 páginas.

At the centre of the monograph (1984, first edition) lies a detailed interpretation and critique of the idea of the Good in the Republic. The main thesis of the interpretation runs as follows: The idea of the Good functions as a third item between thinking and being. The main purpose of the monograph is to introduce the systematic problem of the third item via the historical problem of the idea of the Good. The second, enlarged edition (1989) gives a new (...) reconstruction of an "exasperatingly difficult but ever fascinating topic" (H. Cherniss), that is, of the platonic theory of the ideal numbers and the two principles that were contained in the “so-called unwritten doctrines” (Aristotle). The final chapter gives new information on the reception of Plato's idea of the Good in P. Natorp and M. Heidegger. It also includes an updated bibliography. The third edition (2015) is a reprint of the second edition of 1989. Further remarks and an updated bibliography to 2005 are to be found in: - Ferber, Rafael (2005). Ist die Idee des Guten nicht transzendent oder ist sie es doch? Nochmals Platons ΕΠΕΚΕΙΝΑ ΤΗΣ ΟΥΣΙΑΣ. In: Barbaric Damir: Platon über das Gute und die Gerechtigkeit / Plato on Goodness and Justice / Platone sul Bene e sulla Giustizia. Würzburg, 149-174. - Ferber, Rafael / Damschen, Gregor (2015). Is the Idea of the Good Beyond Being? Plato's "epekeinea tês ousias" Revisted (Republic, 6, 509b8-10). In: Nails, Debra; Harold, Tarrant; Kajava, Mika; Salmenkivi, Eero. Second Sailing: Alternative Perspectives on Plato. Espoo, 197-203. (shrink)

At the centre of the monograph (1984, first edition) lies a detailed interpretation and critique of the idea of the Good in the Republic. The main thesis of the interpretation runs as follows: The idea of the Good functions as a third item between thinking and being. The main purpose of the monograph is to introduce the systematic problem of the third item via the historical problem of the idea of the Good. The second, enlarged edition (1989) gives a new (...) reconstruction of an "exasperatingly difficult but ever fascinating topic" (H. Cherniss), that is, of the platonic theory of the ideal numbers and the two principles that were contained in the “so-called unwritten doctrines” (Aristotle). The final chapter gives new information on the reception of Plato's idea of the Good in P. Natorp and M. Heidegger. It also includes an updated bibliography. The third edition (2015) is a reprint of the second edition of 1989. Further remarks and an updated bibliography to 2005 are to be found in: - Ferber, Rafael (2005). Ist die Idee des Guten nicht transzendent oder ist sie es doch? Nochmals Platons ΕΠΕΚΕΙΝΑ ΤΗΣ ΟΥΣΙΑΣ. In: Barbaric Damir: Platon über das Gute und die Gerechtigkeit / Plato on Goodness and Justice / Platone sul Bene e sulla Giustizia. Würzburg, 149-174. - Ferber, Rafael / Damschen, Gregor (2015). Is the Idea of the Good Beyond Being? Plato's "epekeinea tês ousias" Revisted (Republic, 6, 509b8-10). In: Nails, Debra; Harold, Tarrant; Kajava, Mika; Salmenkivi, Eero. Second Sailing: Alternative Perspectives on Plato. Espoo, 197-203. (shrink)

El concepto clásico de observación en la astrofísica contemporánea ha sufrido cambios considerables debido, en gran parte, a ciertas observaciones llevadas a cabo a través de simulaciones computacionales. Al considerarse la evolución que ha tenido esta noción en las últimas décadas, se analizarán diferentes reflexiones filosóficas acerca de la observabilidad. Se mencionará la dicotomía teórico-observacional, el debate realismo-antirrealismo y aquellos tratamientos actuales más afines a las prácticas científicas, aludiendo a la distinción entre entidades observables e inobservables. En este trabajo se (...) abordará, mediante un estudio de caso, la problemática en torno al rol de la validación externa en este ámbito disciplinar. Teniendo en cuenta los datos adquiridos tanto por la vía tradicional u observacional, como por aquélla lograda mediante modelos de simulación, se analizarán los diferentes mecanismos de producción de datos y su eventual reducción en astroinformática. A propósito, se desarrollará la propuesta ofrecida por Reiss (2019), examinando los argumentos a favor y en contra de la validación externa. Así, se identificarán aquellas estrategias vigentes de validación en modelos de datos diferentes, estableciendo los vínculos necesarios para una valoración cuantitativa y cualitativa de observaciones y de simulaciones. A partir del inter-juego entre estas últimas se mostrará el estatus y la conformación de la evidencia disponible y su dependencia con el diseño de las observaciones actuales. Se concluirá que la interacción entre modelos de observación y de simulación no sólo contribuyen al desarrollo de guías heurísticas, sino que permiten una retroalimentación favorable en los procesos de validación externa de ambos modelos. (shrink)

The article is the shortened English version of the article “Was und wie hat Sokrates gewusst?” Elenchos: Rivista di studi sul pensiero antico, 28, 5-39. First, it states a set of seven “knowledge-claims” made by Socrates: 1. There is a distinction between right opinion and knowledge. 2. Virtue is knowledge. 3. Nobody willingly does wrong. 4. To do injustice is the greatest evil for the wrongdoer himself. 5. An even greater evil is if the wrongdoer is not punished. 6. The (...) just person is happy; the unjust person is unhappy. 7. The pleasant is not the good. These claims seem to be the “few” but “very important” things that Socrates claims to know. Second, it tries to answer the second question and defends the thesis that the supposed “knowledge” of Socrates is dianoetic, but not noetic. The main new idea of this paper is the comparison of the Socratic knowledge-claims with the upper states of the mind symbolized in the Divided Line, noesis and dianoia. (shrink)

Las procesiones de difuntos fueron un tema muy favorecido en la literatura mexicana de los siglos XIX y XX. Estas historias tienen sus orígenes en los relatos sobre una aparición de ultratumba que dentro del imaginario sobrenatural de Galicia es conocida como la Santa Compaña, la cual llegó a tierras novohispanas en el siglo XVI, como parte de las crónicas de las órdenes religiosas. No obstante, con el paso del tiempo la creencia se secularizó y adquirió tintes cada vez más (...) literarios, hasta tomar la forma de un relato tradicional con añadidos y supresiones que obedecen a elementos locales y a la idiosincrasia de los pueblos entre los que circula. (shrink)

Argumentation is a form of reasoning where a claim is accepted or rejected according to the analysis of the arguments for and against it; furthermore, it provides a reasoning mechanism able to handle contradictory, incomplete and uncertain information in real-world situations. We combine Bipolar Argumentation Frameworks (an extension of Dung’s work) with an Algebra of Argumentation Labels modeling two independent types of interaction between arguments, representing meta-information associated with arguments, and introducing an acceptability notion that will give more information for (...) arguments acceptability. (shrink)

El desarrollo de internet en los últimos años ha sido espectacular. Con la explosión del internet de las cosas (IoT) el procesamiento de datos incrementa su complejidad, pero también sus beneficios. No obstante, en la última década han surgido periódicamente noticias que nos muestran una serie de efectos de esta tecnología, alejados de la visión casi mítica que siempre ha tenido y que pudiera afectar a elementos básicos de nuestra democracia. En este trabajo se señalan tres de los principales retos (...) que tienen nuestros Estados democráticos de derecho. El primero es el de los datos y la forma en qué son procesados. El segundo es el uso de la tecnología de la información para la vigilancia de la ciudadanía con el uso de instrumentos que vulneren las garantías contempladas por los derechos fundamentales. Finalmente, la manera en que internet impacta en la formación y educación cívica. Se finalizarán con unas breves conclusiones donde se contemplarán algunas propuestas. (shrink)

Desde el origen de la Universidad de París en la segunda década del siglo XIII, los enfrentamientos entre los _magistri artium_ y teológos, además de ser muchos, tuvieron fuertes consecuencias contra los primeros: condenas por parte de la Iglesia, excomulgaciones, prohibiciones, y numerosos exilios de aquellos que seguían divulgando las tesis condenadas entre sus estudiantes. El siguiente estudio está basado en la única edición disponible, del _De Laudibus Parisiis_ 1 de Juan de Jandún, uno de los tantos maestros parisinos que (...) se vieron obligados al exilio _._ A lo largo del trabajo se introducirá a este polémico personaje abordando brevemente su biografía, las controversias en las que tuvo participación y, principalmente, el elogio de la ciudad parisina que surgió como respuesta a una de esas disputas vividas. Se mostrará también de qué manera su formación como maestro de artes lo llevará a defender posturas heterodoxas. 1 Iohannes de Janduno : _Tractatus de laudibus Parisius, _ on Le Roux de Lincy, L. M. Tisserand, _Paris et ses historiens aux XIV et XV siécles, _ Paris, 32-79. (shrink)

The aim of this study was to analyze the psychometric properties of the Eating Disorder Inventory (EDI)-3 test to evaluate eating disorders in young Chilean population. Methods: The sample consisted of 1,091 Chilean adolescents and young people (i.e., 476 men and 615 women) between 15 and 28 years old, from the metropolitan region, and four regions from the coast and south-central zone of the country. The reliability and factorial structure of the instrument were analyzed, replicating the confirmatory factor analyses ofBrookings (...) et al. (2020), evaluating four additional models that included bifactor exploratory structural equation modeling (ESEM), bifactor, and two-bifactor. Results: A majority of the subscales presented alphas and omegas equal to or greater than 0.70, with the exception of asceticism (α = 0.543, ω = 0.552) and interpersonal alienation (α = 0.684, ω = 0.695) scales, which are consistent with the values of the Spanish and Mexican non-clinical samples. The best fit indices were obtained by the ESEM two-bifactor model, with twelve specific factors corresponding to the EDI-3 subscales and two general orthogonal factors (i.e., risk subscales and psychological subscales), consistently with the theoretical basis. (shrink)

En este trabajo presentaré una forma de evitar los problemas más recurrentes en cierta versión del pluralismo lógico, aquella que defiende que incluso considerando un lenguaje fijo existen múltiples sistemas lógicos legítimos. Para ello, será necesario considerar los puntos de partida del programa pluralista y explicitar los problemas que de ellos surgen, principalmente el Desafío de Quine y el Problema del Colapso. Luego, propondré una modificación respecto de lo que se entiende por consecuencia lógica, para poder considerar una familia de (...) sistemas lógicos, las lógicas mixtas, que abarcan tanto a las lógicas puras como a las impuras. Finalmente, mostraré que con una interpretación razonable del formalismo se puede eludir aquellos problemas a la vez que se respeta el espíritu del programa pluralista. (shrink)

Abstract: It deals with the question of what a moral judgment is. On the one hand, a satisfactory theory of moral judgments must take into account the descriptive character of moral judgments and the realistic language of morals. On the other hand, it must also meet the non-descriptive character of moral judgments that consists in the recommending or condemning element and in the fact that normative statements are derived from moral judgments. However, cognitivism and emotivism or “normativism” are contradictory theories: (...) If moral judgments are descriptive, it is not possible to deduce norms from them. But if one can deduce norms from moral judgments, they are not descriptive. As a solution to this problem, the paper suggests that moral judgments represent institutional facts; the corresponding theory is moral institutionalism. A moral institutional fact – “an act X is Y”, Y” means “morally right” or “morally false” – is a hybrid of descriptive and prescriptive elements: It is stating a fact in descriptive language (“is”) and at the same time, it is short for the prescriptive constitutive rule “X is Y according to the moral rules of the language community C”. Institutional facts contain normative presuppositions without letting them appear in their grammatical form. Institutional facts are now (in relation to the language community C) objective and intersubjective and they can be generalized (cognitive aspect), although they cannot be reduced to brute physical or psychological facts, and it is also possible to deduce norms from them because they are built into them. The meta-ethical concept of moral institutionalism, which is evolved further in the paper, preserves the best intentions of emotivism and cognitivism without leading to contradiction. As a by-product, the article shows exactly the error in J. R. Searle’s alleged counterexample against the so-called naturalistic fallacy from “is” to “ought”. This lies in the normative “are” of the analytic premise or definition in “2a. All promises are [that is ought to be] acts of placing oneself under (undertaking) an obligation to do the thing promised”. In “Key concepts in philosophy”, Sankt Augustin 2015, institutionalism is explained further (p.184-191) and confined to what Hegel has called “Sittlichkeit” that is customary morality in in distinction to the “morality” of my personal consciousness (p.212-213):. (shrink)

It deals with the question of what a moral judgment is. On the one hand, a satisfactory theory of moral judgments must take into account the descriptive character of moral judgments and the realistic language of morals. On the other hand, it must also meet the non-descriptive character of moral judgments that consists in the recommending or condemning element and in the fact that normative statements are derived from moral judgments. However, cognitivism and emotivism or “normativism” are contradictory theories: If (...) moral judgments are descriptive, it is not possible to deduce norms from them. But if one can deduce norms from moral judgments, they are not descriptive. As a solution to this problem, the paper suggests that moral judgments represent institutional facts; the corresponding theory is moral institutionalism. A moral institutional fact – “an act X is Y”, Y means “morally right” or “morally false” – is a hybrid of descriptive and prescriptive elements: It is stating a fact in descriptive language (“is”) and at the same time, it is short for the prescriptive constitutive rule “X is Y according to the moral rules of the language community C”. Institutional facts contain normative presuppositions without letting them appear in their grammatical form. Institutional facts are now (in relation to the language community C) objective and intersubjective and they can be generalized (cognitive aspect), although they cannot be reduced to brute physical or psychological facts, and it is also possible to deduce norms from them because they are built into them. The meta-ethical concept of moral institutionalism, which is evolved further in the paper, preserves the best intentions of emotivism and cognitivism without leading to contradiction. As a by-product, the article shows exactly the still undetected error in J. R. Searle’s alleged counterexample against the so-called naturalistic fallacy from “is” to “ought”. This lies in the normative “are” of the analytic premise or definition in “2a. All promises are [that is ought to be] acts of placing oneself under (undertaking) an obligation to do the thing promised”. (shrink)

J. S. Mill and the Art of Compromise The word compromise means a kind of agreement and a concession to something harmful or wrong. I argue that particularly this second sense is quite relevant in the ethics of political action. John Stuart Mill focused upon this issue in his Thoughts on Parliamentary Reform 1859. I outline Mill's doctrine on compromise looking at the external and internal features of an acceptable measure of compromise. These features provide a set of conditions necessary (...) in order for compromise to take place, but they do not guarantee sufficient conditions. In order to assess Mill's political coherence and to draw a general distinction between strategic and ethical compromises the paper concludes by considering two compromise measures that Mill adopted while he was a Member of Parliament. (shrink)

In order to define some interesting consequence relations, certain generalizations have been proposed in a many-valued semantic setting that have been useful for defining what have been called pure, mixed and ordertheoretic consequence relations. But these generalizations are insufficient to capture some other interesting relations, like other intersective mixed relations or relations with a conjunctive interpretation for multiple conclusions. We propose a broader framework to define these cases, and many others, and to set a common background that allows for a (...) direct compared analysis. At the end of the work, we illustrate some of these comparisons. (shrink)

El artículo aborda la lógica a partir de la cual el correlato de la libertad como negatividad radical es el conflicto como dimensión originaria de la intersubjetividad en Alexandre Kojève y Jean Paul Sartre. Se examina la interpretación realizada por el pensador ruso del capítulo iv de la Fenomenología del espíritu y la importanciade la “dialéctica del amo y del esclavo” como clave del pensamiento hegeliano; así como la forma en que las premisas ontológicas expuestas en El ser y la (...) nada se presentan como elementos constitutivos de la comprensión de la intersubjetividad como dialéctica subjetivación-objetivación. (shrink)

The paper proposes (1.) a non-standard interpretation of the proverbial expression “deuteros plous” by giving a fresh look to Phaedo, 99c9-d1. Then (2.) it proceeds to the philosophical problem raised in this passage according to this interpretation, that is, the problem of the “hypothesis” or the “unproved principle”. It indicates finally (3.) the kernel of truth contained in the standard Interpretation and it concludes with some remarks on the “weakness of the logoi”.

El presente artículo tiene por objeto explorar la relación entre imagen y ficción en el pensamiento de Jacques Rancière. El concepto de ficción ha sido ampliamente desarrollado por Rancière. Desde diversos materiales ha explorado el potencial crítico de la ficción en la configuración de escenas de litigio de lo común, en su cuestionamiento a una lógica de la identidad y en la disputa de un orden establecido. Sin embargo, la recepción crítica que se ha hecho de estos desarrollos se centra (...) principalmente en la relación entre la ficción y la política o la ficción y la literatura, ignorando casi por completo la singularidad de la relación entre imágenes y ficción. (shrink)

La noción de sentido común en la obra de Hannah Arendt juega un papel fundamental a la hora de explicar cómo un hombre del tipo de Adolf Eichmann podía mantener una auténtica incapacidad para pensar. No obstante, la manera como esta autora comprende aquella noción no es plenamente clara: el sentido común se halla aparentemente en un punto medio entre la actividad del pensamiento y el conocimiento científico, pues aun cuando el sentido de realidad proporcionado por el sentido común resulta (...) fundamental para ambos, éstos, dada la manera como se oponen entre sí, no se reducen a este mero sentido de realidad. Según creo, la tensión que genera este fenómeno puede ser evaluada con más claridad si se estudia la expresión ‘sentido común’ a partir de dos significados distintos –aunque complementarios– de acuerdo con su carácter pasivo y activo: el sentido común puede ser comprendido desde un punto de vista ‘sensible’ y un punto de vista ‘semántico’, respectivamente. (shrink)

The compliance-based approach and the integrity approach have been the mainstream responses to corporate scandals. This paper proposes that, despite each approach comprising necessary elements, neither offers a comprehensive solution. Compliance and integrity, far from being mutually exclusive, reinforce each other. Working together, in a correct relationship, they build a harmonized system that yields positive synergies and which also advocates prudence. It enables the generation of a culture of compliance that tends to minimize the technical and ethical errors in decision (...) making. In order to explore an applied harmonized approach, we analyze the audit committee, a specific and broadly accepted regulatory instrument. Formed by non-executive members, regulation requires these members to be dedicated, qualified, and independent as a guarantee of efficiency. We show how the compound of those elements produces positive effects in a context of solid governance. We conclude that it is the strong relationship between efficiency and prudence, in the creation of a culture of compliance, which enables the minimization of errors. (shrink)

A strange dialectical reversal characterizes the oppositions which psychoanalysis posits against philosophy and neuroscience: what psychoanalysis intervenes with as a unique and missing quality of these subjects, reveals itself upon enquiry as already having been a feature of said subjects. This article first discusses the failed intervention of psychoanalysis within the perceived totalities and absolutes of German idealism. Psychoanalysis, founded on an ontological division and internal inconsistency with a retroactive logic, finds this internal contradiction already reflected within the supposed totalities (...) of Schelling and Hegel. Schelling’s “blind act,” a decision with no prior foundation that grounds an abstract identity-in-itself, appears as the counterpart to what Badiou calls the strictly “analytic act.” Hegel’s Science of Logic, in which the inconclusive interpenetration of being and nothing presupposes its own conclusion in the transitions to essence, and in which an internal incompleteness and contradiction are retroactively constitutive of the concept, similarly nullifies the intervention of psychoanalysis. Finally, precisely such a reversal is presented in neuroscience, where the constitutive contradiction of contingently functional neuronal formations in the adaptive “multiple demand” model of executive functioning repeats the contingent and self-contradicting psychoanalytic subject as being its own deference within linguistic, discursive formations. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Decolonial Movidas: María Lugones’s Notion of Decolonial Aesthesis through CosmologiesDenise Meda CalderonIntroductionMaría Lugones advances a decolonial feminist methodology that allows one to see both dehumanizing social reductions of colonized peoples and the resistant relations operating within non-dominant socialities. By exploring this double “seeing,” I articulate the relationship between resistant socialities and Lugones’s notion of decolonial aesthesis. In her only published text on decolonial aesthesis, Lugones states: “Thinking about aesthesis, (...) I think about the body and permeability and all that permeability allows us to reconceive about the world we live in” (qtd. in Ortega 275). Lugones promotes a notion of decolonial aesthesis that engages a resistant permeable sensing and, I argue, is exposed by her distinct approach to cosmology.1My analysis begins with Lugones’s decolonial methodology to articulate a “seeing” of coloniality that I contend leads to her development of decolonial aesthesis. In particular, I show that Lugones sketches a view of decolonial aesthesis as a sensing that grounds resistance to dehumanizing social reductions and reveals a non-dominant social relationality expressed through concrete sensuous movements. I suggest that Lugones theorizes a communal interconnected dimension of resistance as decolonial aesthesis through cosmologic relation. To flesh out this point, I turn to two interlocutors central to Lugones’s intellectual genealogy: Gloria Anzaldúa and Rodolfo Kusch. I conclude by interpreting Lugones’s reading of Anzaldúa as a coalitional movida performing decolonial aesthesis.Moving to “Seeing” ColonialityLugones’s 2010 essay “Toward a Decolonial Feminism” constitutes a methodological intervention or movida in gender scholarship. Referring to the [End Page 22] expansive global power system, Lugones argues that gender is historically implicated as part of the colonial/modern project and sustains a dominative closure that marks alternative socialities as unintelligible. The colonial/modern system established norms that did not previously inform social communities. A gender binary was imposed onto colonized peoples, erasing the existing socialities that informed the everyday of those peoples. Lugones’s analysis of gender exposes the deep social fissures that emerge from coloniality, and the tremendous harm sustained by reading gender across all social arrangements and onto all knowledge systems.According to Lugones, the colonial/modern category of gender shows a pervasive subjugation to non-humanity of peoples whose sex status does not conform to binary logics. Regarding these reductive processes, Lugones writes: “This dehumanization and bestialization occurred precisely because these people were not understood by the colonizers and enslavers as social agents, and thus their sexual difference [was] not socializable. Thus, one does not find gender; animals do not have gender” (“Gender and Universality” 44). Since gender is assigned to humans, reading gender onto colonized peoples covers up dehumanization, even in calls for gender-based liberation.It is precisely through seeing coloniality that we can track the concealed social arrangements and see the worlds of sense that do not conform to the colonial/modern system. Lugones suggests this point in the following quote:To see the coloniality is to see both jaqi, the persona, the being that is in a world of being without dichotomies, and the beast, both real, both vying under different powers for survival. Thus to see the coloniality is to reveal the very degradation that gives us two renditions of life and a being rendered by them.(“Toward a Decolonial Feminism” 751–52)As Lugones’s words indicate, seeing coloniality involves a complex sensing that goes beyond seeing from dominant social norms and gender roles.Lugones’s methodological movida of seeing coloniality reveals the dichotomous categorization as part of the immense violence committed against peoples as colonized subjects with non-human status. This move urges a recognition of the superimposed categories that continue to harm and separate colonized peoples from their fluid relations with cosmologies (Lugones, “Toward a Decolonial Feminism” 746). Seeing the coloniality of gender elicits a transition to the possibilities of sensing from the positionalities deemed animal, in search of socialities that are not mediated by modern/colonial categories. Subsequently, seeing coloniality is a pivotal methodological movida to theorizing resistance in non-dominative socialities, or what Lugones calls decolonial aesthesis.2 [End Page 23]Decolonial AesthesisLugones’s decolonial aesthesis is not concerned... (shrink)

*Winner of the American Philosophical Association's 2020 Essay Prize in Latin American Thought* This essay offers a novel account of the secularity of Latin American liberation philosophy. It challenges the accepted notion that liberation philosophy applies the methods and approaches of Latin American liberation theology to the philosophical arena, thus putting liberation theology on secular grounds. While this formulation is true insofar as liberation philosophy is not bound by the hermeneutics of any particular religious tradition, this formulation could be misconstrued (...) given that liberation philosophy does not premise such secularization in an undialectical understanding of secularity as secularism that disavows religion. Rather, liberation philosophy’s secularity is dialectical in that it requires constant engagement with re-ligion, not in the hermeneutics of any specific tradition but with “the traditional question of the Absolute.” Due to this often-misunderstood element of liberation philosophy, it has frequently been “ghettoized and relegated to the ‘safe’ area of theological studies,” as Eduardo Mendieta argues. However, I contend that liberation philosophy’s secular grounds offer an original contribution to philosophy as a decolonial and postsecularist liberation philosophy, one that conceives of secularism as an aspect of coloniality to be overcome, an obstacle rather than a benefit for Latin American philosophers seeking to gain a better understanding of our historical conditions. (shrink)

En este nuevo contexto social, cultural, político y económico, sin lugar a dudas la educación ha logrado avances en el tema de la reforma educacional y en específico en los cambios de la educación especial. Sin embargo, pese a ello se vuelve trascendental a estas alturas un cambio a nivel paradigmático, respecto a como el sistema educativo concibe el tema de la discapacidad y en específico de la discapacidad auditiva. En especial cuando vemos en un contexto más global que en (...) países como: Cuba, Brasil, Argentina, etc. la comunidad sorda es estudiada a partir de una visión socio–cultural, visión que sin lugar a dudas ha permitido grandes avances en educación y ha dejado en evidencia que en nuestro país se concibe el tema de la discapacidad auditiva como una cualidad ontológica ignorando la visión sociocultural que considera a la comunidad sorda como portadora de su propia lengua, cultura e inteligencias, lo cual sin lugar a dudas, es trascendental en el proceso de integración y de enseñanza y aprendizaje. (shrink)

Resumen: Este artículo corresponde a la segunda parte del artículo titulado Castigo y normas sociales: acerca de la validez ecológica del castigo en la economía experimental. En la primera parte me ocupé de desarrollar una serie de argumentos que arrojan incertidumbre acerca de la legitimidad de inferir que la causa de la aplicación del castigo en los juegos experimentales es unívocamente la transgresión de normas sociales. En esta parte me ocupo de ofrecer una defensa teórica de un método que tiene (...) el potencial de responder a los problemas de la irrelevancia normativa y la ilegitimidad del castigo en juegos experimentales, y que consiste en la introducción de normas explícitas.: This article corresponds to the second part of the article entitled Punishment and social norms: on the ecological validity of punishment in experimental economics. In the first part I developed a series of arguments that throw uncertainty about the legitimacy of inferring that the cause of the application of punishment in experimental games is univocally the transgression of social norms. In this part, I offer a theoretical defence of a method that has the potential to respond to the problems of normative irrelevance and the illegitimacy of punishment in experimental games, and which consists in the introduction of explicit norms. (shrink)

Resumen: El presente artículo es la primera parte de un trabajo que estudia la conexión entre el castigo y las normas en estudios experimentales en economía. Estos asumen que la transgresión de normas de justicia y equidad es la causa de la aplicación del castigo. A pesar de que hay evidencia empírica que refuerza tal conexión, existen razones para pensar que su validez ecológica puede verse socavada debido a ciertos artefactos experimentales. Estos artefactos experimentales se refieren a dos conjuntos de (...) problemas vinculados con la validez ecológica: primero, la “irrelevancia normativa” del castigo, esto es, que los participantes de los juegos económicos experimentales utilizan la opción de castigo por motivos no relacionados a la transgresión de normas; y segundo, la ilegitimidad del castigo, producto de la falta de procedimientos adecuados para la asignación de roles y de la ambigüedad normativa.: This article focuses on the connection between punishment and norms. Experimental studies in economics assume that transgression of norms of justice and equity is the cause of the application of punishment. While such a connection is evident, there are reasons to believe that external validity of such inference may be undermined due to certain experimental artefacts. These experimental artefacts refer to two sets of problems linked to ecological validity: first, the "normative irrelevance" of punishment, that is, that participants in experimental economic games use the option of punishment for reasons unrelated to the transgression of norms; and second, the illegitimacy of punishment, as a result of the lack of adequate procedures to the allocation of roles and normative ambiguity. I conclude with recommendations about how to tackle these problems. (shrink)