Acidity, generated in hypoxia or hypermetabolic states, perturbs homeostasis and is a feature of solid tumors. That acid peripherally disperses lysosomes is a three‐decade‐old observation, yet one little understood or appreciated. However, recent work has recognized the inhibitory impact this spatial redistribution has on mechanistic target of rapamycin complex 1 (mTORC1), a key regulator of metabolism. This finding argues for a paradigm shift in localization of mTORC1 activator Ras homolog enriched in brain (RHEB), a conclusion several others have now independently (...) reached. Thus, mTORC1, known to sense amino acids, mitogens, and energy to restrict biosynthesis to times of adequate resources, also senses pH and, via dampened mTOR‐governed synthesis of clock proteins, regulates the circadian clock to achieve concerted responses to metabolic stress. While this may allow cancer to endure metabolic deprivation, immune cell mTOR signaling likewise exhibits pH sensitivity, suggesting that suppression of antitumor immune function by solid tumor acidity may additionally fuel cancers, an obstacle potentially reversible through therapeutic pH manipulation. (shrink)

We do not know how much clinical physicians carrying out clinical trials in oncology and haematology struggle with ethical concerns. To our knowledge, no empirical research exists on these questions in a Nordic context. Therefore, this study aims to learn what kinds of ethical challenges physicians in Sweden, Denmark and Finland face when caring for patients in clinical trials; and what strategies, if any, they have developed to deal with them. The main findings were that clinical cancer trials pose ethical (...) challenges related to autonomy issues, unreasonable hope for benefits and the therapeutic misconception. Nevertheless, some physicians expressed that struggling with such challenges was not of great concern. This conveys a culture of hope where health care professionals and patients uphold hope and mutually support belief in clinical trials. This culture being implicit, physicians need opportunities to deliberately reflect over the characteristics that should constitute this culture. (shrink)

Understanding everyday behavior relies heavily upon understanding our ability to improvise, how we are able to continuously anticipate and adapt in order to coordinate with our environment and others. Here we consider the ability of musicians to improvise, where they must spontaneously coordinate their actions with co-performers in order to produce novel musical expressions. Investigations of this behavior have traditionally focused on describing the organization of cognitive structures. The focus, here, however, is on the ability of the time-evolving patterns of (...) inter-musician movement coordination as revealed by the mathematical tools of complex dynamical systems to provide a new understanding of what potentiates the novelty of spontaneous musical action. We demonstrate this approach through the application of cross wavelet spectral analysis, which isolates the strength and patterning of the behavioral coordination that occurs between improvising musicians across a range of nested time-scales. Revealing the sophistication of the previously unexplored dynamics of movement coordination between improvising musicians is an important step towards understanding how creative musical expressions emerge from the spontaneous coordination of multiple musical bodies. (shrink)

Musical improvisation is a natural case of human pattern formation, and Walton and colleagues investigate the way that different contextual constraints affect patterns of improvisation and their aesthetic quality. The authors find that coordination patterns are more diversified between two musicians when the musical space in which to improvise is relatively more constrained. They also find that listeners experience more diversified, complementary patterns between musicians as more enjoyable and harmonious.

This article aims to contribute to the application of ethical frameworks to public health policy. In particular, the article considers the use of the Nuffield Council on Bioethics stewardship model, as an applied framework for the evaluation of evidence within public health policymaking. The ‘Stewardship framework’ was applied to a policy proposal to restrict marketing of food and beverages to children. Reflections on applying the stewardship model as a framework are provided. The article concludes that the questions used to apply (...) the stewardship model usefully introduced ethical considerations into the evidence review. However, the real value will likely come from the type of policy process within which the framework is used, identifying competing value positions and capturing local value requirements. (shrink)

There is general acknowledgement that both the anterior cingulate and orbitofrontal cortex are implicated in reinforcement-guided decision making, and emotion and social behaviour. Despite the interest that these areas generate in both the cognitive neuroscience laboratory and the psychiatric clinic, ideas about the distinctive contributions made by each have only recently begun to emerge. This reflects an increasing understanding of the component processes that underlie reinforcement- guided decision making, such as the representation of reinforcement expectations, the exploration, updating and representation (...) of action values, and the appreciation that choices are guided not just by the prospect of reward but also by the costs that action entails. Evidence is emerging to suggest that the anterior cingulate and orbitofrontal cortex make distinct contributions to each of these aspects of decision making. (shrink)

Argument from analogy is a common and formidable form of reasoning in law and in everyday conversation. Although there is substantial literature on the subject, according to a recent survey ( Juthe 2005) there is little fundamental agreement on what form the argument should take, or on how it should be evaluated. Th e lack of conformity, no doubt, stems from the complexity and multiplicity of forms taken by arguments that fall under the umbrella of analogical reasoning in argumentation, dialectical (...) studies, and law. Modeling arguments with argumentation schemes has proven useful in attempts to refine the analyst’s understanding of not only the logical structures that shape the backbone of the argument itself, but also the logical underpinning of strategies for evaluating it, strategies based on the semantic categories of genus and relevance. By clarifying the distinction between argument from example and argument from analogy, it is possible to advance a useful proposal for the treatment of argument from analogy in law. (shrink)

Puesto que la filosofía de Merleau-Ponty hasido presentada explícitamente como una filosofía de la ambigüedad, es necesario examinar el significado y el alcance de esta noción a lo largo de su desarrollo. En primer lugar, se contrapone la ambigüedad a la ambivalencia en razón de que ésta no nos permite alcanzar intelecciones claras, se diferencian sus dos sentidos -existencial y conceptual-, y se señala su asociación con la dialéctica. Luego el artículo continúa con el examen de las ambigüedades que caracterizaa (...) la relación entre cuerpo y espíritu,lenguaje y espíritu, e historia y coexistencia.Por último, se intenta mostrar la perspectiva para el humanismo que surge de una situación en que la contingencia tiene un papel decisivo, de modo que ningún principio explicativo puede eliminar las dificultades o la opacidad en la interacción social. (shrink)

La noción de sistema de equivalencias adquiere en la fenomenología merleaupon-tyana un lugar central, puesto que allí subyace una función general de transposición tácita. Se trata de un principio de comprensión sin explicación analógica, una síntesis sin análisis, tal como puede observarse, por ejemplo, en la plasticidad, la transferi-bilidad y la analogicidad que caracteriza a los hábitos. Sobre esta base, este artículo seguirá un camino regresivo a fin de desvelar que el sentido de las equivalencias y transposiciones está latente en (...) "las matrices simbólicas", que ofrecen una clave para comprender que los fenómenos de expresión, que tienen lugar en el mundo a través del cuerpo, del lenguaje, de la historia y del arte, deben ser vistos como nudos, emblemas de sentido en los que se hace visible una dimensión temporal. Las matrices simbólicas son "centros organizadores" y, por lo tanto, "centros de significación" que se retoman una y otra vez. The notion of a system of equivalences comes to have in Merleau-Ponty's phe-nomenology a central place because lying under there is a general function of tacit transposition. It is a principle for understanding without analogical explanation, i.e., a synthesis without analysis, as can be seen, for example, in the plasticity, transferability, and likeliness that characterizes habits. On this basis, the article will follow a regres-sive way in order to show that the meaning of the equivalences and transpositions is latent in "the symbolic matrixes" that offer a clue to understand that the phenomena of expression, which occur in the world by means of the body, language, history, and art, should be seen as nodes or emblems of meaning in which a temporal dimension shows itself. Symbolic matrixes are "organizing centers", and thus "centers of signi-ficance" that are taken up over and over again. (shrink)

Resumen: Siguiendo la inspiración de Merleau-Ponty, B. Waldenfels se ocupa de la corporalidad y pone énfasis en su dimensión responsiva, es decir, en modos de comportamiento y experiencia corporales que responden a interpelaciones de lo extraño. Desde esta perspectiva, este trabajo aspira a elucidar el entrelazamiento cuerpo-Naturaleza con la intención de mostrar que la Naturaleza entendida como otro aspecto del hombre implica una alteridad que no se reduce ni a la lógica de la intencionalidad ni a la lógica de la (...) comunicación. La interpelación que proviene de la Naturaleza tiene, por una parte, el significado de una apelación, comprendida como alocución a alguien, y, por otra, el de una pretensión, en el sentido de una interpelación a algo. Con base en estos presupuestos, la segunda parte de la exposición apunta a ilustrar la manera como a través de la pintura se pone en marcha un actuar responsivo, que se orienta por los caracteres singularidad, ineludibilidad, posterioridad, asimetría e innovación que caracterizan a la lógica de la respuesta.: Following Merleau-Ponty´s inspiration, B. Waldenfels deals with embodiment emphasizing its responsive dimension, i.e., modes of bodily behavior and experience that respond to interpellations of the strange. From this view, the article aims to explaining the intertwining of body and nature with the intention of showing that nature, understood as another side of human being, implies an alterity that cannot be reduced to the logic of intentionality nor to the logic of communication. The interpellation that arises from Nature has, on the one hand, the meaning of appeal in the sense of an address to somebody, and, on the other, of pretention as an interpellation to something. Based on these presuppositions, the second part of the article tries to show how, by means of painting, a responsive action is set in motion. The features of singularity, unavoidableness, subsequence, asymmetry, and innovation that characterize the logic of the answer guiding this action. (shrink)

The article deals with the lines along which manifold senses of horizonedness emerge and their reference to potentiality as a starting-point. The first section examines Gurwitsch's analyses of field-potentialities and margin-potentialities in the light of distinctions drawn by Husserl in terms of latency and patency. It is contended that Husserl's concept of latency encompasses both modes of potentiality. The second section shows how the world- horizon functions as a background- horizon and alternation- horizon conceived of as the two fundamental modes (...) of non-thematic consciousness. In this respect, an attempt is made to link this theme with Gurwitsch's description of the acquisition of the character of positional index as a worldly existent. The third section is concerned with how potentiality develops into an all-encompassing domain that can be anticipated as an ideal totality and into a pregiven ground, and outlines an approach to the complementarity of this threefold characterization. This development falls out of Gurwitsch's framework for the analysis of horizonedness. The article concludes with a characterization of the encasement-of-one-in-another of horizons. Reasons are suggested for the application of some ideas of Gurwitsch on thematic transformation to this sequence of levels. (shrink)

Husserl sostiene que la metafísica es una ciencia de hechos y vincula el problema de Dios con el análisis de la racionalidad teleológica inherente a la facticidad. El artículo analiza cuatro interpretaciones que ponen énfasis en la relación entre contingencia y la necesidad en el proceso de constitución (J. G. Hart), la significación de la hylética (A. Ales Bello), la cuestión de la fenomenalidad de Dios y su relación con el acrecentamiento axiológico (E. Housset) y los problemas relativos a la (...) idea de Dios como garantía para el logro de una armonía en la comunidad de mónadas (K. Held). El propósito es subrayar la complementariedad entre un camino filosófico-argumentativo y un camino religioso-experiencial en el acceso a Dios, y hacer frente a la objeción de que la teoría de Husserl implica una idealización que encubriría el mundo de la vida. (shrink)

SummaryThis paper studies some classic cases of the fallacy of begging the question based on appeals to testimony containing circular reasoning. For example, suppose agents a, b and c vouch for d’s credentials, and agents b, d, and e vouch for a’s credentials. Such a sequence of reasoning is circular because a is offering testimony for d but d is offering testimony for a. The paper formulates and evaluates restrictions on the use of testimonial evidence that might be used to (...) deal with such problematic arguments. One is called the Non-repeater Rule: in an extended sequence of argumentation based on testimony, once a source x has been appealed to at any given point in the sequence, that same source x must never be appealed to again at any next point in the same sequence. (shrink)

After Husserl and Heidegger, phenomenology has attempted to push the reduction beyond the reference of objects to the performances effected by consciousness, or of beings to Being. First, a new level of the reduction comes forth in M. Henry's radical reduction of appearing to the appearing of appearing, and leads to the disclosure of a dimension in which no horizons are to be fulfilled because the superabundance of life holds sway. Secondly, according to H. Rombach, the phenomena decribed in the (...) first two levels are nothing but epiphenomena, and must be explained in terms of structures that emerge in a creative development. Reality brings forth something from itself, and we must take advantage of this contribution in order to obtain more than what is anticipated in our projects. Thirdly, J.-L. Marion advances a theory on saturated phenomena in order to account for phenomena that surpass the bounds outlined for them in the mere significational intentions because they show a surplus of intuition. The three trends lead respectively to an originary phenomenality, an outbreak of phenomena, and saturated phenomena. The article contends that they tend to come together because they link the third level of phenomenology to a reflection that turns on the duality between what appears and its appearing, and, in doing so, disclose a surplus with regard to three different aspects of the duality, i.e., appearing as such, the overall condition of what appears, or the appearing of some preeminent phenomena. Finally, some anticipations of these trends in Husserl's transcendental phenomenology are shown.Luego de Husserl y Heidegger, la fenomenología ha intentado llevar la reducción más allá de la referencia de los objetos a las operaciones efectuadas por la conciencia o de los entes al ser. En primer lugar, un nuevo nivel de reducción se manifiesta en la reducción radical propuesta por M. Henry para retroceder del aparecer al aparecer del aparecer, y conduce al descubrimiento de una dimensión en que no hay horizontes que puedan ser plenificados porque impera la sobreabundancia del la vida. En segundo lugar, según H. Rombach, los fenómenos descritos en los dos primeros niveles no son otra cosa que epifenómenos y tienen que ser explicados en términos de estructuras que emergen en un desarrollo creador. La realidad produce algo a partir de sí misma, y esta contribución debe ser aprovechada a fin de alcanzar más de lo anticipado en nuestros proyectos. En tercer lugar, J.-L. Marion presenta una teoría sobre los fenómenos saturados a fin de dar cuenta de aquellos casos que exceden los límites que les han sido delineados en las intenciones significativas vacías porque muestran una demasía de intuición. Las tres tendencias conducen respectivamente a una fenomenalidad originaria, a un estallido del fenómeno y a una saturación del fenómeno. El artículo sostiene que tienden a converger porque vinculan el tercer nivel de la fenomenología con una reflexión en torno de la dualidad entre lo que aparece y su aparecer, y que, al hacerlo, ponen de manifiesto una excedencia respecto de tres aspectos distintos de la dualidad, esto es, el aparecer en cuanto tal, la condición general de lo que aparece o la aparición de algunos fenómenos preeminentes. Finalmente, se indican algunas anticipaciones de estas tendencias en la fenomenología trascendental de Husserl. (shrink)

Husserl sostiene que la metafísica es una ciencia de hechos y vincula el problema de Dios con el análisis de la racionalidad teleológica inherente a la facticidad. El artículo analiza cuatro interpretaciones que ponen énfasis en la relación entre contingencia y la necesidad en el proceso de constitución (J. G. Hart), la significación de la hylética (A. Ales Bello), la cuestión de la fenomenalidad de Dios y su relación con el acrecentamiento axiológico (E. Housset) y los problemas relativos a la (...) idea de Dios como garantía para el logro de una armonía en la comunidad de mónadas (K. Held). El propósito es subrayar la complementariedad entre un camino filosófico-argumentativo y un camino religioso-experiencial en el acceso a Dios, y hacer frente a la objeción de que la teoría de Husserl implica una idealización que encubriría el mundo de la vida. (shrink)

El artículo considera en primer lugar el papel asignado por Heidegger, en su análisis del viraje , al acontecimiento-apropiación como el punto medio entre el ser y el Dasein. En el carácter abismal de la oscilación entre el llamado del primero y la pertenencia del segundo reside la unidad originaria del tiempo-espacio que deja emerger ambos momentos hacia su separación. Esto permite a su vez el despliegue de un tiempo derivado y un orden para la medición. En segundo lugar, se (...) intentan encontrar puntos de vista similares en los análisis de Husserl sobre la temporalidad. Así, al abismo del ser corresponde un horizonte inicial originario; al tiempo-espacio abismal, la pretemporalización de una protohyle de la mano con kinestesias espacializantes; a la proyección del Dasein para captar la oscilación mediante una contraoscilación, el volverse del yo hacia la prototemporalización; a la separación del tiempo a partir del abismo, la constitución de las distinciones temporales; y a la derivación del orden del tiempo, la constitución del tiempo como forma. En tercer lugar, se expone la noción heideggeriana de decisión respecto de la pertenencia o no-pertenencia al ser a fin de criticar una parte componente de la historia del ser, esto es, la posición. En cuarto lugar, el artículo se ocupa de la noción husserliana de decisión en tanto ligada a la institución de un horizonte histórico. Por último, se destacan semejanzas y diferencias entre las nociones de acontecimiento-apropiación y presente viviente en la medida en que ambas desempeñan el mismo papel en la búsqueda de un nivel último que hace posible todo. (shrink)

Un primer aspecto concierne a la praxis no-intencional y primaria del cuerpo propio. A ello se añade su condición de sostén para los valores sensibles de la comodidad y la salud, y de trampolín para valores espirituales cuyo nivel superior se encuentra en los valores éticos de la persona. Estos puntos de vista husserlianos encuentran nuevos desarrollos en la fenomenología: M. Henry pone el acento en un "yo puedo" pre-intencional, y Ricoeur describe el cuerpo propio como "fuente" de valores propios (...) y "resonador afectivo" de todos los valores, y a la vez esboza una concepción de la felicidad que incluye temples particulares de la corporalidad. Por último, Husserl considera la ofrenda del cuerpo propio a los valores espirituales en el sacrificio como la afirmación positiva de la vida de la humanidad. J. Patocka y E. Lévinas han desarrollado esta línea de pensamiento. A first aspect has to do with the non-intentional and primal praxis of the living body. To this is added its status as a support for the sensuous values of comfort and health and a springboard for spiritual values, the highest level of which lies in the ethical values of the person. These Husserlian views find new developments in phe-nomenology: M. Henry highlights a pre-intentional "I can", M. Scheler analyzes the relationship between hedonistic, vital, and spiritual values, and P. Ricoeur describes the living body both as the "source" ofits own proper values and the "affective resonator" of all values, and also outlines a view on happiness that encompasses particular bodily attunements. Finally, Husserl considers the offering of the living body to spiritual values in sacrifice as the positive assertion of humankind's life. J. Patocka and E. Lévinas have developed this line of thought. (shrink)

O artigo tenta diferenciar, caracterizar e ordenar diversas figuras da identidade na fenomenologia pós-husserliana. Em primeiro lugar, assinalam-se questões formuladas pela análise da ipseidade em Heidegger. Em segundo lugar, chama-se a atenção para duas tendências divergentes. Por um lado, Lévinas sustenta que uma fissão da identidade é o resultado da responsabilidade pelos outros, e Waldenfels desenvolve uma lógica da responsividade que questiona o autodesenvolvimento e a autopreservação. Por outro lado, Ricoeur sustenta que o ordenamento da vida num relato equivale a (...) uma identidade narrativa, e M. Henry oferece uma elaborada análise da vida interior como um processo de auto-afecção. Por último, tendo como base as distinções delineadas por X. Zubiri, afirma-se que existem fenômenos que oferecem um sustento a um sentido experiencial da identidade, e que isso pode se vincular à noção husserliana do eu como pólo, isto é, ao ponto de partida dos desenvolvimentos fenomenológicos.El artículo intenta diferenciar, caracterizar y ordenar diversas figuras de la identidad en la fenomenología post-husserliana. En primer lugar, se señalan cuestiones planteadas por el análisis de la ipseidad en Heidegger. En segundo lugar, se presta atención a dos tendencias divergentes. Por un lado, Levinas sostiene que una fisión de la identidad es el resultado de la responsabilidad por lo otros, y Waldenfels desarrolla una lógica de la responsividad que cuestiona el autodesarrollo y la autopreservación. Por otro lado, Ricoeur sostiene que el ordenamiento de la vida en un relato equivale a una identidad narrativa, y M. Henry ofrece un elaborado análisis de la vida interior como un proceso de autoafección. Por último, sobre la base de distinciones delineadas por X. Zubiri, se sostiene que hay fenómenos que ofrecen un sustento a un sentido experiencial de la identidad, y que esto puede vinculares a la noción husserliana de yo como polo, esto es, al punto de partida de los desarrollos fenomenológicos.This article attempts to differentiate, characterize and order various figures of identity in post-Husserlian phenomenology. First, issues raised by Heidegger's analysis of selfhood are pointed out. Secondly, attention is given to two divergent trends. On the one hand, Levinas contends that a fission of identity is the outcome of responsibility for others, and Waldenfels advances a logic of responsiveness that questions self-development and self-preservation. On the other hand, Ricoeur argues that the ordering of life in a story amounts to a narrative identity, and M. Henry affords an elaborate analysis of inward life as a process of self-affection. Finally, on the basis of distinctions outlined by X. Zubiri, it is contended that there are phenomena that uphold an experiential sense of identity. This can be linked to the Husserlian notion of an ego as a pole of acts, i.e., the starting point of phenomenological developments. (shrink)

Se intentan poner de manifiesto isomorfismos estructurales en las teorías de Heidegger y Husserl sobre tiempo e historia. En relación con Ser y tiempo, la atención está puesta en la tesis compartida de que la historiografía está arraigada en la historicidad y esta en la temporeidad. Con referencia al curso de 1934 se pone de relieve la convergencia heideggeriana de misión, encargo y trabajo, que remiten al futuro, al pasado y al presente. Se muestran nociones equivalentes en los niveles que (...) Husserl distingue en la historia: protohistoria, historia efectiva e historia racional. Finalmente, en lo que atañe al viraje, se trazan paralelos entre el Ereignis y el presente viviente como instancias últimas de una indagación restrospectiva, entre la temporeidad del Dasein y al tiempo inmanente como resonancias de una dimensión profunda, y en torno de una conexión mutua en el análisis de la historia en términos de desviación, reposición, incorporación y superación, esto es, los momentos que componen la noción de Gewind. (shrink)

Este artículo procura establecer lo rasgos distintivos de los tres estadios de la reducción erótica formulada por J.-L. Marion en contraste con la reducción epistémica al cogito y la reducción ontológica al ser. En primer lugar, en la búsqueda de una seguridad que involucra al otro, la autocerteza del cogito es reemplazada por la pregunta: "¿se me ama de otra-parte?". En segundo lugar, como esta pregunta no puede ser respondida recurriendo al amor a sí mismo, se impone una formulación radicalizada: (...) "¿puedo amar, yo el primero?". Este nuevo estadio da lugar al análisis de fenómenos en que cada participante da al otro lo que no tiene de suyo y al mismo tiempo tiene a su disposición solo para ofrecerlo al otro, esto es, el significado, la carne, el juramento, el gozo, la fidelidad, y el adiós=a Dios. En tercer lugar, puesto que esta lógica del amor muestra la prioridad del otro, se presenta la formulación final de la reducción erótica: "¡Tú, tú has amado el primero!". Marion sostiene que, a través de esta precedencia, se revela el amor de Dios. Una apreciación final de las contribuciones de Marion esboza superposiciones y contrastes con otras posiciones fenomenológicas. This article sets out to establish the distinctive traits of the three stages of the erotic reduction advanced by J.-L. Marion in contrast to the epistemic reduction to the cogito and the ontological reduction to Being. First, in the search for an assurance involving the other, the self-certainty of the cogito is replaced by the question "¿Am I loved from elsewhere?". Second, as the question cannot be answered by the way of self-love, a radicalized formulation must be given: "¿Can I love as the first one?" This new stage brings forth the analysis of phenomena in which each partner gives the other what he does not have on his own and at the same time has at his disposal only to offer it to the other, i.e., meaning, flesh, pledge, joy, faithfulness, and good-by=God be with you. Third, as this logic of love discloses the priority of the other, a final formulation of the reduction is afforded: "¡You, you have loved as the first one!" Marion contends that, through this precedence, God's love is revealed. A final assessment of Marion's contributions outlines overlappings and contrasts with other phenomenological positions. (shrink)

Este artículo trata sobre los horizontes de la eficacia histórica y la comprensión en la fenomenología de Husserl. El autor comienza considerando el marco que ofrece el análisis de Gadamer de los tres modos de llegar a un acuerdo con las tradiciones, es decir, la metodología generalizadora, la conciencia histórica singularizadora, y la exposición de la conciencia efectiva de la historia. A continuación pasa a describir cómo Husserl se basa en las ideas de Dilthey, y argumenta que el punto principal (...) de partida se encuentra en el concepto de nexo de eficacia. Por último, se realiza un intento por mostrar el punto de vista de Husserl sobre los tres niveles en el camino hacia la experiencia hermenéutica. Se recuerda que Gadamer se refiere a una línea clara que va desde los conceptos de la síntesis pasiva y la intencionalidad anónima hasta la experiencia hermenéutica. Al examinar lo que está involucrado en los horizontes de la eficacia, los horizontes de comprensión, las tipicidades de acceso, las fusiones de mundos familiares y extraños, y los movimientos en zigzag a lo largo de las tradiciones, el trabajo concluye que Husserl se ha preocupado mucho por la noción de una conciencia expuesta ante la eficacia de la historia. This paper deals with the horizons of historical effectiveness and understanding in Husserl’s phenomenology. The author begins by considering the framework afforded by Gadamer’s analyses of the three modes of coming to terms with traditions, i.e., generalizing methodology, singularizing historical consciousness, and exposure of consciousness to effective-history. He then goes on to outline how Husserl draws on Dilthey’s ideas, and argues that a main point of departure is to be found in the notion of nexus of effectiveness. Finally, an attempt is made to show Husserl’s views on the three levels in the way to hermeneutic experience. It is recalled that Gadamer refers to a clear line that leads from the concepts of pasive synthesis and anonymous intentionality to hermeneutic experience. By examining what is involved in horizons of effectiveness, horizons of understanding, access-typicalities, fusions of homeworlds and alienworlds, and zigzag movements throughout traditions, the paper concludes that Husserl has concerned himself a great deal with the notion of a consciousness exposed to the effectiveness of history. (shrink)

O "Plano para o `Sistema de filosofia fenomenológica' de Edmund Husserl" inclui uma fenomenologia da proto-intencionalidade que, ao mesmo tempo, compreende os proto-impulsos, o inconsciente e a associação como temas de uma fenomenologia progressiva. Enquanto a fenomenologia regressiva parte do dado com o fim de realizar uma análise desconstrutiva, este tipo alternativo de fenomenologia implica uma análise construtiva em relação com o que não é dado na intuição. O artigo procura desenvolver essas questões em quatro passos, seguindo um fio condutor (...) proporcionado pela noção de tensão. Em primeiro lugar, considera-se a fusão associativa enquanto implica uma tensão no sujeito e dá lugar à constituição de objetos. Em segundo lugar, mostram-se as raízes da tensão numa intencionalidade instintiva. Em terceiro lugar, examina-se a relação entre instinto e protogeneratividade. Em quarto lugar, coloca-se em relevo a significação desses temas para as noções de patência e latência. Por último, intenta-se vincular os conceitos husserlianos de tensão e intencionalidade com as noções heideggerianas de carga e ser-no-mundo.El "Plan para el `Sistema de filosofía fenomenológica' de Edmund Husserl" incluye una fenomenología de la protointencionalidad que a su vez comprende los protoimpulsos, lo inconsciente y la asociación como temas de una fenomenología progresiva. Mientras que la fenomenología regresiva parte de lo dado a fin de realizar un análisis desconstructivo, este tipo alternativo de fenomenología implica un análisis constructivo en relación con lo que no es dado en la intuición. El artículo procura desarrollar estas cuestiones en cuatro pasos, siguiendo un hilo conductor proporcionado por la noción de tensión. En primer lugar, se considera la fusión asociativa en tanto implica una tensión en el sujeto y da lugar a la constitución de objetos. En segundo lugar, se muestran las raíces de la tensión en una intencionalidad instintiva. En tercer lugar, se examina la relación entre instinto y protogeneratividad. En cuarto lugar, se pone de relieve la significación de estos temas para las nociones de patencia y latencia. Por último, se intenta vincular los conceptos husserlianos de tensión e intencionalidad con las nociones heideggerianas de carga y ser-en-el-mundo.The "Plan for Edmund Husserl's `System of Phenomenological Philosophy'" encompasses a phenomenology of primal intentionality that in turn comprises primal impulses, the unconscious and association as themes of a progressive phenomenology. Whereas regressive phenomenology starts from the given in order to accomplish a deconstructive analysis, this alternative type of phenomenology entails a constructive analysis with regard to what is not given in intuition. The article attempts to develop these problems in four steps following a main thread afforded by the notion of tension. First, associative fusion is considered insofar as it implies a tension in the subject and brings forth the genesis of objects. Secondly, the roots of tension in an instinctive intentionality are shown. Thirdly, the relationship between instinct and primal generativity is examined. Fourthly, the import of these themes for the notions of patency and latency is disclosed. Finally, an attempt is made to link the Husserlian concepts of tension and intentionality to the Heideggerian notions of burden and being-in-the-world. (shrink)

Este trabajo intenta mostrar en primer lugar que las diversas interpretaciones de la identidad proporcionadas por tendencias recientes en la fenomenología pueden ser reunidas en dos grupos diferentes. De un lado, se ha proporcionado una descripción de los movimientos, estructuras u órdenes en que supuestamente se dispersa o descentra la subjetividad (J. Patocka,H. Rombach, B. Waldenfels). Del otro, se ha sostenido que la subjetividad se desarrolla sobre la base de una dimensión emocional originaria como una respuesta a la exigencia de (...) responsabilidad por los otros (M. Henry, E. Levinas, P. Ricoeur). En segundo lugar, el artículo procura poner en claro que las fenomenologías posthusserlianas no pueden eludir el sentido primario de la identidad que Husserl ha designado con el nombre de polo-yo a fin de poner de relieve dentro de la mónada un momento de centralización y unidad por el cual "el ego mismo es existente para sí mismo en una evidencia continua" (Hua. I, 1 00). Lo cual significa que el ego se percata de sí mismo de un modo radical y peculiar invariablemente involucrado en toda experiencia. Este análisis sugiere además que Husserl anticipa algunas posiciones de la segunda tendencia cuando indaga retrospectivamente un horizonte indiferenciado o descubre un modo de impatía que escapa a la objetivación. (shrink)

El artículo expone la interpretación y ampliación realizada por Embree respecto de las ideas de Schutz sobre las ciencias de la cultura. Se ocupa en primer lugar de las características generales de todas las ciencias de la cultura en su tarea de analizar el mundo de la vida como un mundo intersubjetivo e histórico estructurado de acuerdo con coasociados, contemporáneos, predecesores y sucesores. Luego examina los tres partes constituyentes principales que Embree destaca en cada una de ellas: la definición de (...) la disciplina, sus conceptos básicos y sus reglas de procedimiento. Por último, se consideran los puntos de vista de Embree sobre la relación entre metodología y filosofía. Su tesis es que científicos y filósofos pueden encontrarse en una interacción mutua en el ámbito de la teoría de la ciencia que puede ser a la vez filosófica y científica.The article is a presentation of Embree’s interpretation and development of Alfred ideas on the cultural sciences. It deals first with the general characteristics of all cultural sciences in their task of analyzing the lifeworld as an intersubjective and historical world structured according to consociates, contemporaries, predecessors, and successors. Then it examines the three main constituent parts that Embree highlights in each of them: the definition of the discipline, its basic concepts, and its rules of procedure. Finally, Embree’s views on the relationship between methodology and philosophy are considered. His thesis is that scientists and philosophers can meet in a mutual interplay in the realm of a theory of science that can be both philosophic and scientific. (shrink)

This paper is a reply to Stephen Davis' ‘A Defence of the Free Will Defence’. With the aid of some elementary modal logic, some of the inner workings of Davis’ argument are explored, and the nature of the opposition of the Davis argument to the Mackie thesis is made plainer. It is concluded herein that while the Davis argument is interesting and illuminating, it is not conclusive, as Davis appears to think, and that the burden of proof remains on the (...) opponent of the Mackie thesis, i.e., the Free Will Defence defender. (shrink)

Em seu escrito "A origem da geometria", Husserl trata do horizonte, da história cuja estrutura deve ser investigada metodicamente. "A explicitação do horizonte, que percorremos, não deve permanecer apenas num discurso vago e superficial, mas deve alcançar um tipo de cientificidade". Para captara indole peculiar do horizonte histórico deve-se levar em conta primeiramente o conceito de "pré-darse". Uma dupla interpretação deste conceito permite que Husserl examine a história como possibilidade e a históriacomo efetividade. Isto significa que, através das múltiplas realidades (...) que a história nos oferece sejam condições de possibilidade para que possamos ter um horizonte histórico. Além disso, uma relação com a possibilidade tanto quantocom a efetividade, é possivel traçar duas distinções ulteriores. Assim, pode-se distinguir quatro níveis diferentes da interpretação da história: 1) o nível das condições de possibilidade, isto é, da implicação dos outros, o tempo e o mundo; 2) o nível das condições prévias para a efetivação, isto é, da "protogeratividade", a tradicionalização e a terra; 3) o nível da efetividade da história, isto é, de uma forma de geração, uma tradição e um território e 4) o nível da generatividade espiritual racional, de "uma" tradição e da representação de "um" mundo. O caminho da investigaçãohusserliana segue este escalonamento e clareiacada rúvel segundo três dimensões. De acordo com este esquema tentaremos, nas considerações a seguir, desenvolver a explicitação husserliana do horizonte histórico. (shrink)

This essay offers an action-theoretic analysis of the distinction between positively bringing something about and passively letting something happen. The analysis, based on the notion of an agent''s bringing about some state of affairs, is closest to the analysis of omissions of Brand (1971), but utilizes the relatedness logic of Epstein (1979). Syntactic features bring out the idea that an action can be partially positive and partially negative, e.g., by not bringing about one thing an agent can bring about something (...) else. An ethical implication of this analysis is that a passive course of action is sometimes less culpable than an active one, just because it is passive. (shrink)

Husserl rejects the contrast between human life as an irrational factum and reason as an objectifying force that is hostile to life. Hence he moves away from the incompatibility between philosophy as science and philosophy of life. This paper has two purposes. First, it attempts to analyze the sequence of living horizons of reason, i.e., to lay out a progressive bringing-into-play that begins in a primal history linked to instinct, goes through history proper with its manners of practical reason, and (...) reaches its culmination in a second historicity with a teleological development. In his last dated manuscript, Husserl speaks of “the upright, fair reason of the natural, sound human understanding” that plays a role before “the scientific, philosophical reason”. Secondly, against this background, phenomenology of reason is considered as a view that is grounded in passive fulfillments, traces theory back to life, and emphasizes the interpenetration of the various manifestations of reason. It is argued that the relationship between intention and fulfillment pervades the movement from latent to manifest reason, renders possible different modes of rational legitimation, and shows distinctive traits in each mode. With regard to the vitality of Husserlian reason, a brief epilogue for the Spanish speaking world deals with some of J. Ortega y Gasset’s views on the issue.Husserl rechaza la contraposición entre la vida humana como un factum irracional y la razón como una fuerza objetivante hostil a la vida. Por eso se aparta de la incompatibilidad entre la filosofía como ciencia y la filosofía de la vida. Este trabajo tiene dos propósitos. Prime-ro, intenta analizar la secuencia de horizontes vitales de la razón, es decir, desplegar una progresiva puesta-en-juego que se inicia en la protohistoria ligada al instinto, pasa a través de la historia en sentido propio con sus modalida-des de razón práctica, y culmina en una segun-da historicidad con un desarrollo teleológico. En su último manuscrito fechado, Husserl habla de “la proba y honrosa razón del entendimiento humano natural” que desempeña un papel con anterioridad a “la razón científica, la filosófica”. En segundo lugar, frente a este trasfondo, se examina la fenomenología de la razón como una visión que se funda en cum-plimientos pasivos, refiere la teoría a la vida, y pone énfasis en la compenetración de las varia-das manifestaciones de la razón. Se sostiene que la relación entre intención y cumplimiento atraviesa el movimiento desde la razón latente a la razón patente, hace posible diversos modos de legitimación racional, y muestra rasgos distintivos en cada uno de los modos. Respecto de la vitalidad de la razón husserliana, un breve epílogo para hispanoparlantes considera algu-nos puntos de vista de J. Ortega y Gasset sobre la cuestión. (shrink)

A first aspect has to do with the non-intentional and primal praxis of the living body. To this is added its status as a support for the sensuous values of comfort and health and a springboard for spiritual values, the highest level of which lies in the ethical values of the person. These Husserlian views find new developments in phenomenology: M. Henry highlights a pre-intentional “I can”, M. Scheler analyzes the relationship between hedonistic, vital, and spiritual values, and P. Ricoeur (...) describes the living body both as the “source” of its own proper values and the “affective resonator” of all values, and also outlines a view on happiness that encompasses particular bodily attunements. Finally, Husserl considers the offering of the living body to spiritual values in sacrifice as the positive assertion of humankind’s life. J. Patočka and E. Levinas have developed this line of thought. (shrink)

El trabajo considera la fundamentación de un deber en relación con una situación moral vivida por Ramón Rodriguez, y destaca la interpretación husserliana de un caso análogo. El análisis presentado en la Segunda Parte de Fenómeno e interpretación sobre el “ser por mor de sí” del Dasein como condición de posibilidad de una personalidad moral tiene el gran mérito de ofrecer una sólida base y una fuerte motivación para esclarecer la relación entre Heidegger y Husserl. Esta posibilidad se presenta en (...) razón de que se ha destacado con mucha claridad la diferencia entre la pregunta por el modo de ser de un ente que es fin por sí mismo y la cuestión del comportamiento moral en que ese modo de ser se manifiesta. La distinción establecida entre los dos problemas ofrece la oportunidad para mostrar una semejanza y una diferencia entre ambos pensadores porque convergen en el primer punto y se separan en el segundo. (shrink)

Os chamados manuscritos C, recentemente publicados, têm um interesse especial para a clarificação da constituição do mundo na medida em que mostram como, a partir de um mundo primordial ou quasi-mundo correlato à pré-intencionalidade, se atinge o mundo plenamente intersubjetivo constituído por uma intencionalidade de interesses desde uma práxis comunicativa. Seguindo os manuscritos, este artigo tem um propósito quádruplo: 1) tentar discernir diferentes caracterizações do mundo como horizonte universal, representação-mundo, todo, forma, idéia e fundamento; mostra-se, assim, o papel da temporalidade (...) na raiz desses traços de mundanidade; 2) níveis de constituição do mundo são desvelados a fim de diferenciar um fundamento previamente dado de um fundamento que se desenvolve através dos estágios do mundo egóico, mundo da casa, mundo da vida e mundo-em-si; desvela-se aqui um encaixamento desses horizontes um no outro; 3) uma análise posterior dos níveis é dada através do questionamento retroativo na primalidade (Urtümlichkeit) como um retrocesso que revela o desenvolvimento de um pré-mundo a um mundo genuíno; uma gênese permanente, antes de uma gênese do passado, é realçada; 4) finalmente, mostrar- se-á como antecipações da fenomenologia póshusserliana nos remetem a uma abertura originária do mundo em sua mundanidade, um âmbito que é anterior à manifestação de um mundo de objetos e uma ordem de manifestação diferente daquela do mundo. PALAVRAS-CHAVE – Fenomenologia genética. Husserl. Manuscritos C. Mundo. Temporalidade. ABSTRACT The recently published C-manuscripts hold special interest for the clarification of the constitution of the world by showing how, starting from a primal or quasiworld correlated with preintentionality, it advances to the full intersubjective world constituted by an intentionality of interests within communicative praxis. Following the manuscripts, this paper has a fourfold purpose. First, it attempts to discern different characterizations of the world as universal horizon, world-representation, whole, form, idea, and ground. The role of temporality at the roots of these traits of worldliness is shown. Second, levels of constitution of the world are disclosed in order to differentiate a readymade ground from a ground that develops through the stages of egoical world, homeworld, lifeworld, and world-in-itself. An encasement of these horizons one-in another is displayed. Third, a further analysis of levels is given through the inquiry back into primality (Urtümlichkeit) as a retrogression that reveals the development from a pre-world to a genuine world. A permanent genesis rather than a past genesis is brought out. Finally, anticipations will be shown of post-Husserlian phenomenological views regarding an originary openness of the world in its worldliness, a realm that is prior to the manifestation of a world of objects, and a different order of manifestation than that of the world. KEY WORDS – Genetic phenomenology. Husserl. C-manuscripts . World. Temporality. (shrink)

Os chamados manuscritos C, recentemente publicados, têm um interesse especial para a clarificação da constituição do mundo na medida em que mostram como, a partir de um mundo primordial ou quasi-mundo correlato à pré-intencionalidade, se atinge o mundo plenamente intersubjetivo constituído por uma intencionalidade de interesses desde uma práxis comunicativa. Seguindo os manuscritos, este artigo tem um propósito quádruplo: 1) tentar discernir diferentes caracterizações do mundo como horizonte universal, representação-mundo, todo, forma, idéia e fundamento; mostra-se, assim, o papel da temporalidade (...) na raiz desses traços de mundanidade; 2) níveis de constituição do mundo são desvelados a fim de diferenciar um fundamento previamente dado de um fundamento que se desenvolve através dos estágios do mundo egóico, mundo da casa, mundo da vida e mundo-em-si; desvela-se aqui um encaixamento desses horizontes um no outro; 3) uma análise posterior dos níveis é dada através do questionamento retroativo na primalidade como um retrocesso que revela o desenvolvimento de um pré-mundo a um mundo genuíno; uma gênese permanente, antes de uma gênese do passado, é realçada; 4) finalmente, mostrar- se-á como antecipações da fenomenologia póshusserliana nos remetem a uma abertura originária do mundo em sua mundanidade, um âmbito que é anterior à manifestação de um mundo de objetos e uma ordem de manifestação diferente daquela do mundo. PALAVRAS-CHAVE – Fenomenologia genética. Husserl. Manuscritos C. Mundo. Temporalidade. ABSTRACT The recently published C-manuscripts hold special interest for the clarification of the constitution of the world by showing how, starting from a primal or quasiworld correlated with preintentionality, it advances to the full intersubjective world constituted by an intentionality of interests within communicative praxis. Following the manuscripts, this paper has a fourfold purpose. First, it attempts to discern different characterizations of the world as universal horizon, world-representation, whole, form, idea, and ground. The role of temporality at the roots of these traits of worldliness is shown. Second, levels of constitution of the world are disclosed in order to differentiate a readymade ground from a ground that develops through the stages of egoical world, homeworld, lifeworld, and world-in-itself. An encasement of these horizons one-in another is displayed. Third, a further analysis of levels is given through the inquiry back into primality as a retrogression that reveals the development from a pre-world to a genuine world. A permanent genesis rather than a past genesis is brought out. Finally, anticipations will be shown of post-Husserlian phenomenological views regarding an originary openness of the world in its worldliness, a realm that is prior to the manifestation of a world of objects, and a different order of manifestation than that of the world. KEY WORDS – Genetic phenomenology. Husserl. C-manuscripts. World. Temporality. (shrink)