En el tomo II de la Antropología trascendental, L. Polo estudia la esencia humana de acuerdo con el método del abandono del límite mental. La esencia aparece entonces como la manifestación y el disponer de la persona, que hace posible la constitución del don que completa la estructura donal del amar y el aceptar personal. La tarea de constituir el don toma el relevo a la búsqueda de réplica, que no puede alcanzar su tema, al ser éste inaccesible al (...) intelecto personal. (shrink)

El conocido pensador refuta la antropología moderna y brinda argumentos aún más profundos.

The interpretation of Descartes’ thinking wich is made by professor Polo in Evidencia y realidad en Descartes (and, in general, in all his work) is analysed in this article. The key to understanding Descartes is “the voluntary attitude”, which lies in placing the attention before the arrival of facts and contents of consciousness. So they can be examined and controlled in order to decide if they are reliable or not. The result is an exaggerated dedication which limits the capacity (...) of intelligence to act according to its nature. (shrink)

Eudaimony and destiny.- Almost all the classical theories on ethics place man's objective as his search for happiness. This ideal is based on nature. Medieval thinkers, considering man as a person, came to the conclusion that he is called t o a transcendental destiny; however, because they continued to use the classical ideal of happiness as a conceptual model, they created quite a few difficulties: self-transcendence and self-fulfillment are opposing models. L. Polo, on the other hand, proposes a non-naturalist (...) anthropology that considers each person as destined to transcendence. (shrink)

En este escrito se discutirá si tienen significado las oraciones que contienen nombres vacíos y si hay proposiciones verdaderas que contienen nombres vacíos. La respuesta a ambas preguntas parece ser positiva, cuyos casos paradigmáticos son enunciados como “Hamlet es un ser humano” y “Santa Claus vive en el Polo Norte”. Se asume, además, que estos enunciados expresan proposiciones distintas, pues su contenido semántico es distinto. Se argumenta que los nombres vacíos realizan una _contribución semántica degenerada _o no referencial a (...) las proposiciones en las que aparecen. Si ello es correcto, el problema de los nombres vacíos tiene una solución desde la teoría de la referencia directa. Se defiende además que un nombre vacío es un término singular rígidamente no referencial. (shrink)

Este artículo es una exposición y explicación de la descripción del trascendental “amar” como extensión de la intimidad, la libertad y el intelecto personal de la persona humana, es decir, de la persona que carece de réplica y debe “buscar” y amar donalmente a Dios. Como la estructura donal es trina, se exponen y explican también las indicaciones de Polo sobre la esencia del hombre y, más en concreto, sobre la voluntad, el querer libre y el “retorno” de la (...) esencia a la persona para completar dicha estructura. (shrink)

The interpretation of Descartes' thinking wich is made by professor Polo in Evidencia y realidad en Descartes (and, in general, in all his work) is analysed in this article . The key to understanding Descartes is "the voluntary attitude", which lies in placing the attention before the arrival of facts and contents of consciousness. So they can be examined and controlled in order to decide if they are re-liable or not. The result is an exaggerated dedication which limits the (...) capacity of intelligence to act according to its nature. (shrink)

Almost all the classical theories on ethics place man's objective as his search for happiness. This ideal is based on nature. Medieval thinkers, considering man as a person, came to the conclusion that he is called to a transcendental destiny; however, because they continued to use the classical ideal of happiness as a concenptual model, they created quite a few difficulties: self-transcendence and self-fulfillment are opposing models. L. Polo, on the other hand, proposes a non-naturalist anthropology that considers each (...) person as destined to transcendence. (shrink)

En el presente artículo se analiza la noción de nostalgia de futuro para comprender su significado en el contexto de la filosofía transhumanista y en el de la filosofía de Leonardo Polo. Se ha elegido como representantes del transhumanismo a los que históricamente son sus padres intelectuales: Julian Huxley y Fereidoun M. Esfandiary, quien más tarde cambió su nombre a FM-2030. El objetivo del artículo es analizar las dos filosofías para profundizar en el deseo de trascendencia que cada una (...) desarrolla y ver hasta qué punto es posible un diálogo entre ambas. (shrink)

En este trabajo se desarrolla un examen de lo que Polo llama “devolución del abstracto a la realidad” y lo que Kant denomina “esquematismo”. El objetivo de este análisis es mostrar la razón de ser de las inconmensurables divergencias entre los planteamientos epistemológicos del filósofo madrileño y del filósofo alemán. A raíz de esta diferencia fundamental entre ambos autores aludiré a las diferencias presentes en el modo en que ambos abordan la cuestión de la relación entre lenguaje y realidad.

Con este trabajo se pretende mostrar el pensamiento de FriedrichWilhelm Nietzsche. Para ello considero vital ponerlo en relación con elhegelianismo y, muy interesante, dividir su pensamiento de la mismamanera que Don Leonardo Polo lleva a cabo en su obra “Nietzsche comopensador de dualidades”, esto es, por un lado, desarrollando la Parsdestruens, en este caso centrándonos en la obra de Nietzsche “Sobreverdad y mentira en sentido extramoral” y, por otro lado, indagando en el concepto del símbolo, intentando sacar a la (...) luz la importancia capital de dicho concepto en la filosofía del célebre pensador alemán. (shrink)

Reseña de la tesis Imaginación psico-biológica de la nación: el uso político y disciplinar de la temporalidad en la construcción de la imagen psiquiátrica del indígena, la producción de objetos de saber psiquiátrico y la imaginería nacional en Quito-Ecuador de mediados del siglo XX. Defensa de Tesis: : 2 de mayo de 2019Director: : Mg. Enrique Garguín, co-director: Prof. Rafael Pablo Bonilla.

Autonomy has been central to moral and political philosophy for millenia, and has been positioned as a critical aspect of both justice and wellbeing. Research in psychology supports this position, providing empirical evidence that autonomy is critical to motivation, personal growth and psychological wellness. Responsible AI will require an understanding of, and ability to effectively design for, human autonomy (rather than just machine autonomy) if it is to genuinely benefit humanity. Yet the effects on human autonomy of digital experiences are (...) neither straightforward nor consistent, and are complicated by commercial interests and tensions around compulsive overuse. This multi-layered reality requires an analysis that is itself multidimensional and that takes into account human experience at various levels of resolution. We borrow from HCI and psychological research to apply a model (“METUX”) that identifies six distinct spheres of technology experience. We demonstrate the value of the model for understanding human autonomy in a technology ethics context at multiple levels by applying it to the real-world case study of an AI-enhanced video recommender system. In the process we argue for the following three claims: 1) There are autonomy-related consequences to algorithms representing the interests of third parties, and they are not impartial and rational extensions of the self, as is often perceived; 2) Designing for autonomy is an ethical imperative critical to the future design of responsible AI; and 3) Autonomy-support must be analysed from at least six spheres of experience in order to approriately capture contradictory and downstream effects. (shrink)

Corporate social responsibility (CSR) has become a much-discussed subject in the business world. The Internet has become one of the main tools for CSR information disclosure, allowing companies to publicise more information less expensively and faster than ever before. As a result, corporations are increasingly concerned with communicating ethically and responsibly to the diversity of stakeholders through the web. This paper addresses the main question as whether CSR information disclosure on corporate websites is influenced by country of origin and/or industry (...) sector. Analysing the websites of 127 corporations from emerging countries, such as Brazil, Chile, China, India, Indonesia, Mexico, Thailand and South Africa, it becomes evident that both country of origin and industry sector have a significant influence over CSR information disclosure on the web (CSRIDOW). Based on the data studied, country of origin has a stronger influence over CSRIDOW than industry sector. (shrink)

In this paper we present an overview, with historical and critical remarks, of two articles by S. Jaśkowski ([20, 21] 1948 and [22, 23] 1949), which contain the oldest known formulation of a paraconsistent logic. Jaśkowski has built the logic – he termed discussive (D2) – by defining two new connectives and by introducing a modal translation map from D2 systems into Lewis’ modal logic S5. Discussive systems, for their formal details and their original philosophical justification, have attracted discrete attention (...) among experts. Indeed, in what follows, after having introduced Jaśkowski methodology of building D2 and his main philosophical motivations for providing such a system, we will explore some of the main contributions to the development of D2. (shrink)

Roughly, the Central Dogma of molecular biology states that DNA codes for protein, not the other way around. This principle, which is still heralded as an important element of contemporary biological theory, has received much critical attention since its original formulation by Francis Crick in 1958. Some have argued that the principle should be rejected, on the grounds that it fails to fully capture the ins-and-outs of protein synthesis, while others have argued that the Dogma is predicated on notions of (...) information that are simply implausible. Yet, despite all this criticism, there is much about the Dogma that has not been said. Existing discussions, for example, gloss over the many distinct, logically independent readings of the Central Dogma that have been defended in the philosophical and biological literature, making it difficult to see which dogma is being criticized. Additionally, this oversight makes it unclear what the overall upshot of these discussions should be taken to be. My aim in this paper is to fix this. (shrink)

The article tries to prove that the famous formula "epekeina tês ousias" has to be understood in the sense of being beyond being and not only in the sense of being beyond essence. We make hereby three points: first, since pure textual exegesis of 509b8–10 seems to lead to endless controversy, a formal proof for the metaontological interpretation could be helpful to settle the issue; we try to give such a proof. Second, we offer a corollary of the formal proof, (...) showing that not only self-predication of the form of the Good, but of any form is not possible, that is: no form of F has the form of F. Third, we apply Spinoza’s distinction between an ens imaginarium and a chimaera to Plato’s Idea of the Good. (shrink)

The aim of this paper is to provide a proof-theoretic characterization of relevant logics including fusion and fission connectives, as well as Ackermann’s truth constant. We achieve this by employing the well-established methodology of labelled sequent calculi. After having introduced several systems, we will conduct a detailed proof-theoretic analysis, show a cut-admissibility theorem, and establish soundness and completeness. The paper ends with a discussion that contextualizes our current work within the broader landscape of the proof theory of relevant logics.

This paper deals with the deuteros plous, literally ‘the second voyage’, proverbially ‘the next best way’, discussed in Plato’s Phaedo, the key passage being Phd. 99e4-100a3. I argue that (a) the ‘flight into the logoi’ can have two different interpretations, a standard one and a non-standard one. The issue is whether at 99e-100a Socrates means that both the student of erga and the student of logoi consider images (‘the standard interpretation’), or the student of logoi does not consider images but (...) that “consistency should suffice for truth” (‘the non-standard interpretation’); (b) the non-standard one implies the problem of the hypothesis, a problem analogous to the problem of the elenchus; (c) there is a structural analogy between Descartes’ ontological argument for the existence of God in his 5th Meditation and the final proof for the immortality of the soul in the Phaedo. (shrink)

Current suggestions for capacities that should be targeted for moral enhancement has centered on traits like empathy, fairness or aggression. The literature, however, lacks a proper model for understanding the interplay and complexity of moral capacities, which limits the practicability of proposed interventions. In this paper, I integrate some existing knowledge on the nature of human moral behavior and present a formal model of prosocial motivation. The model provides two important results regarding the most friction-free route to moral enhancement. First, (...) we should consider decreasing self-interested motivation rather than increasing prosociality directly. Second, this should be complemented with cognitive enhancement. These suggestions are tested against existing and emerging evidence on cognitive capacity, mindfulness meditation and the effects of psychedelic drugs and are found to have sufficient grounding for further theoretical and empirical exploration. Furthermore, moral effects of the latter two are hypothesized to result from a diminished sense of self with subsequent reductions in self-interest. (shrink)

This paper challenges the negative attitudes towards labelled proof systems, usually referred to as semantic pollution, by arguing that such critiques overlook the full potential of labelled calculi. The overarching objective is to develop a practice-based philosophical analysis of labelled calculi to provide insightful considerations regarding their proof-theoretic and philosophical value. To achieve this, successful applications of labelled calculi and related results will be showcased, and comparisons with other relevant works will be discussed. The paper ends by advocating for a (...) more practice-based approach towards the philosophical understanding of proof systems and their role in structural proof theory. (shrink)

Corporations perform actions that can inflict harm with different levels of intensity, from death to material loss, to both companies’ internal and external stakeholders. Research has analysed corporate harm using the notions of corporate social irresponsibility and corporate crime. Critical management studies have been subjecting management and organizational practices and knowledge to critical analysis, and corporate harm has been one of the main concerns of CMS. However, CMS has rarely been deployed to analyse CSIR and corporate crime. Thus, the aim (...) of this paper is to critically analyse the perspectives of CSIR and corporate crimes on corporate harm via CMS in general and postcolonial studies in particular. The paper contributes by arguing that research on CSIR and corporate crime could be perceived as producing research that does not challenge the essence of contemporary corporation profit-seeking activities that ultimately produces corporate harm. We argue that CSIR and corporate crime are ideologies that assist in disguising the contradiction between producing shareholder value and the social good that is at the heart of the modern corporation system and the current economic system. Furthermore, the postcolonial view of CSIR and corporate crime highlights how they are based on a Western-centric view of corporate harm that ignores the realities and perspectives of the Global South, especially in situations where corporate harm leads to death in the Global South. (shrink)

The paper deals with the "deuteros plous", literally ‘the second voyage’, proverbially ‘the next best way’, discussed in Plato’s "Phaedo", the key passage being Phd. 99e4–100a3. The second voyage refers to what Plato’s Socrates calls his “flight into the logoi”. Elaborating on the subject, the author first (I) provides a non-standard interpretation of the passage in question, and then (II) outlines the philosophical problem that it seems to imply, and, finally, (III) tries to apply this philosophical problem to the "ultimate (...) final proof" of immortality and to draw an analogy with the ontological argument for the existence of God, as proposed by Descartes in his 5th "Meditation". The main points are as follows: (a) the “flight into the logoi” can have two different interpretations, a common one and an astonishing one, and (b) there is a structural analogy between Descartes’s ontological argument for the existence of God in his 5th "Meditation" and the "ultimate final proof" for the immortality of the soul in the "Phaedo". (shrink)

Plato scholars such as Matthias Baltes (1940-2003) and Luc Brisson have defended the thesis that Plato‘s Idea of the Good is on the one hand beyond being (epekeina tês ousias) in dignity and power, but is nevertheless not transcendent over being. The article gives first (I.), an introduction into the status questionis. Second (II.), it delivers the most important arguments for the thesis of Baltes and Brisson. Third (III.), it gives two counterarguments against the thesis. Fourth (IV), it deals with (...) the translation of L. Brisson "Apollon, quelle merveilleuse emphase" of 509c1-2. Fifth (V.), it concludes with some general questions concerning the deflationist interpetation of Plato‘s Republic, 509b9-10. (shrink)

El objeto del presente artículo es el estudio y comparación del transhumanismo de Julian Huxley y del trasumanar de Dante Alighieri. Aunque sean autores separados en el tiempo, están conectados por el hecho de que el trasumanar de Dante inspiró la formulación de la palabra con la que Huxley definió su filosofía, el transhumanismo. De este modo, se recorre a lo largo del artículo el pensamiento de Dante hasta llegar, después, al de Huxley con el objetivo de compararlos y comprobar (...) el alcance antropológico de ambas propuestas filosóficas. (shrink)

The article is the revised version of an inaugural lecture given at the University of Lucerne on 8 November 2001. In part (I), I give an interpretation of the first sentence of the Aristotelian Metaphysics: ‘All men desire by nature to know’. In part (II), I show how, for Aristotle, this desire to know constitutes a continuum from knowledge given by sense perception to knowledge of the first principles. In part (III), I compare this Aristotelian conception to Plato’s more ‘existentialist’ (...) approach which implies the turning of a ‘whole soul’ rather than a continuum. Preferring the latter concep- tion, I conclude with some hints of what I plan to do in the next years and give a short overview of the history of universities in Europe and Switzerland, ending with the University of Lucerne. (shrink)

This is a revised short overview of Plato’s “greatest thing to be learned” or the “greatest lesson” (megiston mathêma) – the Idea of the Good.

This is a short overview of Plato’s “greatest thing to be learned” or the “greatest lesson” (megiston mathêma) – the Idea of the Good.

Book review of: Donald R. Morrison (Hg.), The Cambridge Companion to Socrates, Cambridge: Cambridge University Press 2010.

De la identidad literaria salvadoreña como exilio, se examina la obra clásica de nueve autores. Al aplicar una perspectiva psicoanalítica, el ensayo toma como punto de partida una tarjeta que Roque Dalton envió desde Cuba a una amante lejana en El Salvador. La escritura establece la deuda y la memoria como principios rectores para recuperar el pasado. Un compromiso subjetivo con el objeto del amor perdido la patria y la amante dicta el movimiento de la inscripción poética. Esta ausencia del (...) cuerpo a recuperar se aplica en seguida, en primer lugar, a Francisco Gavidia, que funda el indigenismo salvadoreño, utilizando técnicas literarias europeas, con lo cual ignora las lenguas indígenas, luego a Alberto Masferrer, que se retrata sufriendo las tribulaciones y la pasión de Cristo en el exilio, antes de construir un proyecto político de país. En tercer lugar, Arturo Ambrogi percibe en el campesino salvadoreño al poeta medieval localizado en un locus amoenus, encantado por la belleza del campo. Francisco Miranda Ruano inaugura una visión más trágica, ya que su salida de la ciudad para recrear el esplendor del campo concluye con su regreso a los suburbios pobres, antes de suicidarse. En quinto lugar, Salarrué mezcla fantasía y realismo para retratar sus diversas máscaras o personajes, así como para disimular la violencia sexual y racial. Según el proverbio español “el hábito hace al monje”, el ser y los actos se juzgan siempre por la apariencia. Claudia Lars prescribe un movimiento dual, primero para sustituir su nombre real, Carmen Brannon, por su seudónimo literario, y luego para recuperar su infancia de sus habilidades adultas, que ella desarrolla, gracias al legado poético de su padre extranjero. Los hermanos Alfred y Miguel Ángel Espino proponen un patrimonio complejo. Si el primero idealiza el campo en una recuperación nostálgica del vientre materno cuya contrapartida nombra al amante imposible que lo inclina al suicidio, el segundo apunta a restituir una educación verdaderamente americana, sin revitalización alguna de las lenguas indígenas ni de su tierra ancestral confiscada. José Napoleón Rodríguez Ruiz estipula cómo solo un recuerdo lejano recupera un relato testimonial del pasado. Al vaticinar un tema de actualidad -el acoso sexual y la migración, su personaje campesino narra cómo el exilio reinventa su identidad rural. Finalmente, en un retorno sinodal, desde lejos, Dalton replica la nostalgia de Rubén Darío por ser alguien más de lo que es a la hora de recrear sus años de formación como poeta. En resumen, este bosquejo de nueve autores del siglo XX delinea no solo cómo una idea de exilio anticipa la diáspora actual. El ensayo también sugiere cómo los estudios culturales continúan una nostálgica recuperación de la memoria por una revolución sinódica, y reclama la actualidad de aquellos autores consagrados en un canon literario monolingüe. (shrink)

The article treats again the question of whether «the Idea of the Good is a Reality in the Universe, or beyond it. Is it immanent or transcendent ?» (Rufus Jones, 1863 1948). Plato scholars such as Matthias Baltes (1940 2003) and Luc Brisson have defended the thesis that Plato’s Idea of the Good is, on the one hand, beyond being (epekeina tês ousias) in dignity and power, but on the other, is nevertheless not transcendent over being. The article delivers first (...) (I.) the most important arguments for the thesis of Baltes and Brisson. Then (II.), it gives two counterarguments against the thesis. Third (III.), it concludes with some general questions concerning the deflationist interpretation of Plato’s Republic 509b9 10 and defends again the transcendence of the Idea of the Good. (shrink)

The paper puts forward that the basic principle of Wittgenstein’s Tractatus (4.0312) transforms “the supreme principle of all synthetic judgments a priori” in Kant’s “Critique of Pure Reason” (A158/B197) from a level of reason to the level of language. Both philosophers, Kant and Wittgenstein, put forward a transcendental principle and both hold a formal identity true, Kant an identity between the form of experience and the form of the object of experience, Wittgenstein an identity between the form of a sentence (...) and the form of a fact. Both transform the identity of thinking and being first formulated by Parmenides “... to gar auto noein estin te kai einai“ (D/K.B3). (shrink)

El objetivo del escrito consiste en mostrar una interpretación del Discurso a partir de la lectura realizada por Descartes en los Principia y, más exactamente, en la “Carta-prefacio” a la traducción francesa. Esta interpretación sostiene que el texto que la tradición filosófica ha conocido como Discurso se trata de dos métodos estrechamente unidos o de un método que comprende las partes segunda y tercera. Para demostrar lo anterior, el texto se divide en tres acápites. El primero está dedicado a observar (...) la categoría de integralidad que parece exigirse de quien aspire a transitar los caminos del saber. El segundo asiste al examen de los métodos (o conjunto de preceptos) teórico y ético. El último muestra los resultados (las certezas) que se obtienen de la aplicación de cada uno de los métodos. (shrink)